a consolatory letter to an afflicted conscience full of pious admonitions and divine instructions / written by that famous divine, doctor sibes ... sibbes, richard, 1577-1635. this text is an enriched version of the tcp digital transcription a60193 of text r9187 in the english short title catalog (wing s3733). 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. 10 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a60193 wing s3733 estc r9187 12589879 ocm 12589879 63866 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. a60193) transcribed from: (early english books online ; image set 63866) images scanned from microfilm: (early english books, 1641-1700 ; 250:e137, no 25) a consolatory letter to an afflicted conscience full of pious admonitions and divine instructions / written by that famous divine, doctor sibes ... sibbes, richard, 1577-1635. [2], 6 p. printed for francis coules, london : 1641. reproduction of original in thomason collection, british library. eng a60193 r9187 (wing s3733). civilwar no a consolatory letter to an afflicted conscience: full of pious admonitions and divine instructions. written by that famous divine, doctor si sibbes, richard 1642 1925 3 0 0 0 0 0 16 c the rate of 16 defects per 10,000 words puts this text in the c category of texts with between 10 and 35 defects per 10,000 words. 2002-11 tcp assigned for keying and markup 2002-12 spi global keyed and coded from proquest page images 2003-01 mona logarbo sampled and proofread 2003-01 mona logarbo text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion a consolatory letter to an afflicted conscience : full of pious admonitions and divine instructions . written by that famous divine , doctor sibbs : and now published for the common good and edification of the church . ecclesiastes 6.18 . be not thou just overmuch , neither make thy selfe overwise : wherefore shouldest thou be desolate ? aetat : sûae 58 london , printed for francis coules . 1641. a consolatory letter to an afflicted conscience , grace and peace . deare sir , i understand by your letter , that you have many and great tryals ; some externall and bodily , some internall and spirituall : as the deprivall of inward comfort , the buffetings ( and that in more then ordinary manner ) of your soule , with satans temptations : and ( which makes all those inward and outward , the more heavy and insupportable ) that you have wanted christian society with the saints of god , to whom you might make knowne your griefes , and by whom you might receive comfort from the lord , and incouragement in your christian course . now that which i earnestly desire in your behalfe , and hope likewise you doe in your owne , is that you may draw nearer to god , and be more conformable to his command by these afflictions ; for if our afflictions be not sanctified , that is , if we make not an holy use of them by purging out the old leaven of our ingenerate corruptions , they are but judgments to us , and makes way for greater plagues : ioh. 5.14 . and therefore the chiefe end and ayme of god in all the afflictions which he sends to his children in love , is , that they may be partakers of his holinesse , and so their afflictions may conduce to their spirituall advantage and profit , heb. 12.10 . the lord aymes not at himselfe in any calamities he layes on us , ( for god is so infinitely all-sufficient ▪ that we can adde nothing to him by all our doings or sufferings ) but his maine ayme is at our melioration and sanctification in and by them . and therefore our duty in every affliction and pressure , is thus to thinke with our selves : how shall we carry and behave our selves under this crosse , that our soules may reap profit by it ? this ( in one word ) is done by our returning and drawing nearer to the lord , as his holy apostle exhorts us . this in all calamities the lord hath a speciall eye unto , and is exceeding wroth if he finde it not . the prophet declares that his anger was not turned from israel , because they turned not to him that 〈◊〉 them . now it is impossible that a man should draw nigh to god , and turne to him , if he turne not from his evill wayes : for in every conversion there is terminus à quo , something to be turned from , as well as terminus ad quod , something to be turned to . now , that we must turne to , is god ; and that we must turne from , is sinne ; as being diametrally opposite to god , and that which separates betweene god and us . to this purpose we must search and try our hearts and wayes , and see what sinnes there be that keepe us from god , and separate us from his gracious favour : and chiefly we must weed out our speciall bosom-sins . this the ancient church of god counsels each other to doe in the time of their anguish and affliction , lament . 3.39 , 40. let us search and try our wayes , and turne againe to the lord : for though sinne make not a finall divorce betwixt god and his chosen people , yet it may make a dangerous rupture by taking away sense of comfort , and suspending the sweet influence of his favour , and the effectuall operation of his grace . and therefore ( deare sir ) my earnest suit and desire is , that you would di●igently peruse the booke of your conscience , enter into a thorow search and examination of your heart and life ; and every day before you goe to bed , take a time of recollection and meditation , ( as holy * isaac did in his private walkes ) holding a privy session in your soule , and indicting your selfe for all the sins , in thought , word , or act committed , & all the good duties you have omitted . this self-examination , if it be so strict and rigid as it ought to be , will soone shew you the sins whereto you are most inclinable , ( the chiefe cause of all your sorrowes ) and consequently , it will ( by gods assistance ) effectually instruct you to fly from those venemous and fiery serpents , which have so stung you . and though you have ( as you say ) committed many grievous sinnes , as abusing gods gracious ordinances , and neglecting the golden opportunities of grace : the originall , as you conceive of all your troubles ; yet i must tell you , there is another coloquintida in the pot , another grand enormity ( though you perceive it not ) and that is your separation from gods saints and servants in the acts of his publike service and worship . this you may clearly discern by the affliction it selfe , for god is methodicall in his corrections , and doth ( many times ) so suite the crosse to the sinne , that you may reade the sin in the crosse . you confesse that your maine affliction , and that which made the other more bitter , is , that god tooke away those to whom you might make your complaint ; and from whom you might receive comfort in your distresse . and is not this just with god , that when you wilfully separate your selfe from others , he should separate others from you ? certainly , when we undervalue mercy , especially so great a one as the communion of saints is , commonly the lord takes it away from us , till we learne to prize it to the full value . consider well therefore the haynousnesse of this sin , which that you may the better conceive , first , consider it is against gods expresse precept , charging us not to forsake the assemblies of the saints , heb. 10.20.25 . again , it is against our own greatest good and spirituall folace , for by discommunicating & excommunicating our selves from that blessed society , we deprive our selves of the benefit of their holy conference , their godly instructions , their divine consolations , brotherly admonitions , and charitable reprehensions ; and what an inestimable losse is this ? neither can we partake such profit by their prayers as otherwise we might : for as the soule in the naturall body conveyes life and strength to every member , as they are compacted and joyned together , and not as dis-severed ; so christ conveyes spirituall life and vigour to christians , not as they are disjoyned from , but as they are united to the mysticall body , the church . but you will say england is not a true church , and therefore you separate ; adhere to the true church . i answer , our church is easily proved to be a true church of christ : first , because it hath all the essentialls , necessary to the constitution of a true church ; as sound preaching of the gospell , right dispensation of the sacraments , prayer religiously performed , and evill persons justly punisht ( though not in that measure as some criminals and malefactors deserve : ) and therefore a true church . 2. because it hath begot many spirituall children to the lord , which for soundnesse of judgement , and holinesse of life , are not inferiour to any in other reformed churches . yea , many of the separation , if ever they were converted , it was here with us : ( which a false and adulterous church communicated . ) but i heare you reply , our church is corrupted with ceremonies , and pestered with prophane persons . what then ? must we therefore separate for ceremonies , which many think may be lawfully used : but admit they be evils , must we make a tent in the church for ceremonious rites , for circumstantiall evils ? that were a remedy worse then the disease . besides , had not all the true churches of christ their blemishes and deformities , as you may see in seaven asian churches ? revel. 2. and 3. and though you may finde some churches beyond sea free from ceremonies , yet notwithstanding they are more corrupt in preachers , ( which is the maine ) as in prophanation of the lords day , &c. as for wicked and prophane persons amongst us , though we are to labour by all good meanes to purge them out , yet are we not to separate because of this residence with us : for , there will bee a miscellany and mixture in the visible church , as long as the world endures , as our saviour shewes by many parables : matth. 13. if therefore we should be so over-just as to abandon all churches for the intermixture of wicked persons , we must saile to the antipodes , or rather goe out of the world , as the apostle speaks : it is agreed by all that noahs arke was a type and embleme of the church . now as it had beene no lesse then selfe-murder for noah , sem , or iaphet , to have leapt out of the arke ▪ because of that ungracious gains company ; so it is no better then soule-murder for a man to cast himselfe out of the church , either for reall or imaginall corruptions . to conclude , as the angell injoyned hagar to returne , and submit to her mistris sarah , so let me admonish you to returne your selfe from these extravagant courses , and submissively to render your selfe to the sacred communion of this truly evangelicall church of england . i beseech you therefore , as you respect gods glory and your owne eternall salvation , as there is but one body and one spirit , one lord , one baptisms , one god and father of all , who is above all , and through all , and in 〈◊〉 all ; so endeavour to keep the unity of the spirit in the bond of peace , as the apostle sweetly invites you . so shall the peace of god ever establish you , and the god of peace ever preserve you ; which is the prayer of your remembrance at the throne of grace r. sibs . finis . notes, typically marginal, from the original text notes for div a60193e-150 iames 4.8 . isay 1.4 , 5. * see gen. 24.63 . ephes. 4. the saints priuiledge or a christians constant advocate containing a short, but most sweet direction for every true christian to vvalke comfortably through the valley of teares. by the faithfull and reverend divine, r. sibs, d.d. and sometimes preacher to the honourable society of grayes inne. sibbes, richard, 1577-1635. 1638 approx. 39 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12194 stc 22505 estc s114823 99850046 99850046 15229 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. a12194) transcribed from: (early english books online ; image set 15229) images scanned from microfilm: (early english books, 1475-1640 ; 1585:12) the saints priuiledge or a christians constant advocate containing a short, but most sweet direction for every true christian to vvalke comfortably through the valley of teares. by the faithfull and reverend divine, r. sibs, d.d. and sometimes preacher to the honourable society of grayes inne. sibbes, richard, 1577-1635. [12], 47, [1] p. printed by g. m[iller] for george edwards dwelling in green-arbour at the signe of the angell, london : 1638. printer's name from stc. includes engraved frontispiece. 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 christian life -early works to 1800. 2002-11 tcp assigned for keying and markup 2002-12 spi global keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-01 olivia bottum text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion the reverend , faithfull , and profitable minister of gods word richard sibbes , d : d : master of katherine hall in cambridge , & preacher of grayes inne , london . wil marshalls●● the saints priviledge or a christians constant advocate : containing a short , but most sweet direction for every true christian to walke comfortably through this valley of teares . by the faithfull and reverend divine , r. sibs , d. d. and sometime preacher to the honourable society of grayes-inne . london , printed by g m for george edwards dwelling in green-arbour at the signe of the angell , 1638 a table of the severall heads contained in this treatise . 1. conviction of sinne how necessarie it is to salvation . page 4. 2. what this convincing of sinne is . page 5 , 6. 3. a particular convincing of sinne . page 7. how wee shall know the common conviction of conscience from this of the spirit . p. 8 , 9 , 10. the use of all this how the spirit convinces . page 11 , 12 , &c. secondly , conviction of righteousnesse . p. 15. what the conviction of righteousnesse is . p. 16. first , ther 's a fourefold gradation of conviction . 1. there must be a righteousnesse . p. 17. 2. that it is not in any creature . p. 18. 3. that this righteousnes is to be had in christ. p. 19 4. the spirit convinces that this belongs to all beleevers . p. 20. 1. question how the holy ghost doth convince me of the righteousnesse of christ. p. 21 , 22. 2. question why is the sending of the spirit necessary for the convincing of this righteousnesse . p. 23. for these reasons , 1. because it is above the conceit of man. p. 23. 2. reason why the holy ghost is necessary for this conviction , p. 24. 3. reason because flesh and bloud is full of pride , p. 26 , 27 objection . alas i am not convinced of the spirit that christ is my righteousnesse , therefore what case am i in . the full answer of this very comfortable , p. 28. the use of all this , p. 30. in which is shewen the priviledges and prerogatives of a man that is convinced in all temptations , p. 30. 1. when god himselfe seemes to bee our enemie , p. 31 2. against satan , p. 32. 3. against our owne consciences , p. 33 how we may know whether we bee convinced of this righteousnesse . the answer to this , p. 33 secondly , but how shall i know that the holy ghost hath convinced me enough of sinne , so that i may without presumption apply the righteousnesse of christ. 1. if the holy ghost have discovered my sinnefull condition , p , 34 2. by the worke of the spirit , p , 35 3. by inward peace and great joy , p , 36 , 37 4. where this is it answers all objections , p , 37 , 38 the use . how we should live by faith , p , 38 2 how every day to make use of the righteousnesse of christ , p , 39 wherefore did christ goe to the father . 1. to make application of what hee had wrought , p , 41 2. to send the spirit , p , 41 3. to stop satans mouth , p , 41 , 42 4. to make the father our father , p , 42 5. sweet comforts at the hower of death , p , 42 , 43 the use . great comfort in the hower of death . p , 45 , 46 april 10. 1638. imprimatur tho : wykes . the saints priviledge . john 16.8 , 9 , 10. when he is come , he shall reproove the world of sin , righteousnesse and iudgement . of sin , because they beleeve not in me ; of righteousnesse , because i goe to my father ; of iudgement , because the prince of this world is judged . especially the 10. verse . of righteousnesse , because i goe to my father and you shall see me no more . ovr blessed saviour descending from heaven to earth for the redemption of man : after hee had accomplished that great worke , he ascended thither againe . and knowing his disciples would take his departure very heavily , he labours to arme them against the assaults of all griefe and sorrow that might otherwise oppresse them , and that by many arguments . among the rest , this is not the least , that when he is gone away , he will send the comforter unto them . god never takes away any thing from his children but hee sends them a better . and this comforter whom hee promised to send shall beare them through in all their ministery , all function , and in effect he thus bespeakes them . you my disciples are to encounter with the world , be of good comfort , my spirit shall goe along with you , and hee shall reproove the world of sinne , righteousnesse , and judgement . of your selves you are too weake , but the spirit shall strengthen you , and make way into the hearts of those that shall be saved , by convincing them of sinne , righteousnesse , and judgement ; so that be not discouraged , the spirit shall breath courage into you and make way for your doctrine . when the comforter is came , he shall reproove , the world of sinne , and of righteousnesse , and judgement : of sinne , because they beleeve not in me ; of righteousnesse , because i goe to the father ; of judgement , because the prince of this world is judged . there are three maine parts of salvation . knowledge of our misery , knowledge of our deliverance , and a life answerable . the holy ghost shall worke all these , hee shall convince the world of their owne sinne , of righteousnesse by a mediator , and of a reformation of life : so that the holy ghost shall goe along with you in the carriage of the whole businesse of mans salvation . where hee begins , hee makes an end . where he convinces of sin , hee convinces of righteousnesse , and then of a necessity of a reformation , hee beares all afore him , and he doth it in a spirituall order . 1 first , hee convinces the world of sinne , then of righteousnesse , then of judgement , because it were in vaine to convince of the righteousnesse of christ , unlesse he hath before convinced of sinne ; for who cares for balme that is not wounded ? who cares for a pardon that is not condemned ? therefore hee convinces of sinne first . i have spoken heretofore of convincing of sinne . here is a threefold convincing , of sinne , of righteousnesse , and of judgement , and every one of these hath a reason added thereto . of sinne , because they beleeve not in me ; of righteousnesse , because i goe to my father ; of judgement , because the prince of this world is judged . the holy ghost begins with convincing of sinne ; what is this convincing ? it is a cleare and infallible demonstration of our condition , it brings a commanding light into the soule , it sets downe the soule and takes away all cavills , all turnings and windings . to convince is to make a man as the psalmists phrase is , lay his hand upon his mouth . light is a convincing thing , now wee see the sun we see it is day , though ten thousand men should say it is not day , wee would not beleeve them , because the convincing hereof is undeniable , that he must bee an unreasonable man that gainesayes it . so then , the spirit of god brings a commanding light into the soule undeniable ; thou art thus and thus , here no shifting , no winding and turning will serve the turne , when the holy ghost comes with this light . i do but plainely unfold this . this conviction of the holy ghost is not in generall onely , that all men are sinners , but particular and strong , thou art a sinner , and thou art in danger of damnation ; and it is universall , taking in sinnes of nature , sinnes of life , sinnes of the understanding , will , and affections , and it is not of sinne onely , but of the misery by sinne , of the danger , folly , and madnesse of sinne , and of the aggravations that greaten sinne : as of stifling so many good motions , withstanding so many meanes , abusing so many mercies . the holy ghost convinces us throughly , that wee can have nothing to reply . because i have spoken of this before , i am short . beloved , unlesse the holy ghost convince , there will be no convincing , our deceitfull hearts have so many windings and turnings ; proud nature armes it selfe with defences , as a hedge-hogg winds himselfe round and defends himselfe by his prickes . so you have many cloath themselves with strong words , ill translations upon others , frivolous mitigations , the way of the multitude , as with a coate of male to keepe out this conviction , that did not the holy ghost strike in hard with their consciences , thou art the man ; this worke would never bee done . but you will aske me this question , how shall we know common conviction of conscience from this of the spirit ? for carnall men that goe to hell are convinced by a common conviction , what is this saving conviction ? i answer , common conviction by the light of nature is a weake conviction , a little sparke will shew a little light , but it will not inlighten a roome , it must be the worke of some greater light , as the sun ; the spirit is a strong light , stronger then naturall conscience . naturall conscience and common light is of some breaches of the second table . naturall conscience never convinces of corrupt nature , but the spirit doth most of all , as you may see in david , psal. 51. he resolves all into this , as if hee should say , what should i tell you of my murther and adultery , in sin did my mother conceive me , so a true christian doth not look to the branches so much as to the root . then againe , a naturall conscience when it convinceth a man , it is against his will , it makes him not the better man , he mends not upon it , but hee is tortured and tormented ; but a man that is convinced by the holy ghost , he takes gods part against himselfe , he is willing to be laid open that hee may find the greater mercy ; so that there is a grand difference betweene common conviction of nature , and the conviction of the spirit . the conviction of the spirit is the light of the spirit , which is of a higher nature then that of naturall conscience , i will send the comforter , when hee comes hee will greatly inlighten and over-power the soule . againe , the conviction of the spirit sticks by a man , it never leaves the soule : but that of an ordinary conscience it is but for a flash , and after they are worse then they were before . i must cut off these these things , because the time is alwaies past upon these occasions before we begin . come we therfore to make some use. the spirit doth convince of sin . but how ? by the ministery ordinarily , though not alone by the ministery . therefore we must labour willingly to submit to the ministery convincing of sin . conscience will convince first or last . is it not better to have a saving conviction now to purpose , then to have a bare desperate conviction in hell. o beloved all the admonitions we heare , if wee regard them not now , we shall hereafter , therefore labour to make good use of this sword of the spirit of god , and it is an argument of a good heart to wish , o that the ministery might meet with my corruption , that it may be discovered to me to the full . a true heart thinkes sinne the greatest enemy , and of all other miseries it desires to be freed from the thraldome thereof ; for that defiles heaven and earth and separates god from his creature . it s that that threw angels out of heaven , adam out of paradice . what imbitters blessings and puts a sting into all afflictions but sinne ? if it were not for sinne wee would take up any crosse , and beare any affliction more quietly then we doe . therefore as we desire to be saved , and to stand with comfort before god at the day of judgement , let us desire and endeavour to bee throughly convinced of sin . take heed of resisting the spirit of god in the ministery : why are so many led captive of their lusts , but because they hate the ministery of the word , they looke upon it as ahab did upon elias , hast thou found me , o my enemy . they naturally are in love with their sinnes , and there is none so much hated as those that present themselves to themselves . a man take him in his pure naturalls , is a foolish creature , his heart rises against conviction . you see the pharisees wise men , learned men being convinced they hated christ to the death ; why ? because he did untombe them and discover the dead mens bones within . so many now a daies that are convinced , hate any that by life or speech discover their sinne unto them , if it were possible and in their power to the death . thus the holy ghost convinces of sin . but before i leave this point , let me add this from the reason or ground of this conviction [ because they beleeve not in me ] that unbeleefe makes all other sinnes damnable , no sinne is damnable if we could beleeve and repent . therefore we are convinced of sin , because we doe not beleeve : as we say of a man that is condemned , because hee cannot reade , therefore hee is condemned , he should escape if he could reade being for no great fault ; so it is here , it is not beleeving in christ and repenting makes all other sinnes deadly . the differing of one man from another is their faith and repentance , some there bee whose sinnes are greater then others , yet by the spirit of god and faith , they worke them out every day . it is faith in the brazen serpent that takes away the sting of the fiery serpents . i have done with the conviction of sinne . let us now come to speake of the conviction of righteousnesse . of righteousnesse , 2 because i goe to my father and you shall see mee no more ; it is a fit time for the holy ghost to convince gods people of righteousnesse when they are convinced of sinne before , then they can relish christ : balme is balme indeed when the wound is discovered and felt , o then a pardon is welcome when the party is condemned . the reason of this conviction of righteousnesse is , because i goe to my father and you shall see me no more . the holy ghost as he sets on sin upon the conscience , so he takes off sinne by applying to the conscience the righteousnesse of christ , this is his office , first , to convince the world of sin , and then to convince of righteousnesse , whereby we stand righteous before god. and this righteousnesse here is not our owne inherent , but the righteousnesse of christ a mediator , god and man. the holy ghost convinces of righteousnesse in this order of a fourefold gradation . first , that there must be a righteousnesse , and a full righteousnesse . the second is this , that there is no such righteousnesse in the creature . thirdly , that this is to bee had in christ the mediator . fourthly , that this righteousnesse is our righteousnesse . first , 1 there must be a righteousnesse , for we have to deale with a god who is righteousnesse it selfe ; and no uncleane thing shall come into heaven , unlesse we have a righteousnesse , how shall wee looke god in the face , or how can we escape hell . 2 now for the second , that it is not in any creature men or angels ; we have not a righteousnesse of our owne ; for there are divers things to bee satisfied , god himselfe , and the law , and our owne consciences , and the world . perhaps we may have a righteousnesse to satisfie the world , because we live civilly ; o but that will not satisfie conscience ; and then there must be a satisfaction to the law , which is a large thing that condemnes our thoughts , desires , but god is the most perfect of all . put case wee have a righteousnesse of a good carriage among men , this will not satisfie god , and the law , it will not satisfie conscience ; men they are our fellow-prisoners , conscience will not be contented but with that which will content god , when conscience sees there is such a righteousnesse found out by the wisedome of god that contents him : else conscience will be alwaies in doubts and feares . thirdly , 3 this righteousnesse is to be had in christ. what is the righteousnesse of christ ? the righteousnesse of christ is that righteousnesse that is founded upon his obedience , active fulfilling the law , and passive discharging all our debts , satisfying gods justice ; the meritoriousnesse of both of them is founded upon the purity of his nature , all his sufferings and doings had their excellency from the personall union of god and man , in reference to which union we may without blasphemy averre that god performed the law , god died for us . 4 fourthly and lastly , this righteousnesse is our righteousnesse , the spirit convinces that this belongs to all beleevers , for it is better then adam had , his righteousnesse was the righteousnesse of a man ; this righteousnesse is the righteousnesse of a mediator ; and it is such a righteousnesse , that when we are cloathed with it , we may goe through the justice of god , we may have accesse with boldnesse to the throne of grace , and say , lord i come in the righteousnesse of christ that hath appeased thy wrath and satisfied thy justice : this the holy ghost convinces of . but you will aske me , how doth the holy ghost convince me of the righteousnesse of christ ? i answer , first , the holy ghost presents to the soule the knowledge of this excellent righteousnesse , and then creates a hand of faith to imbrace it being proposed ; you that are humble and broken-hearted sinners , here is christ for you . the spirit of god doth not onely reveale the excellency of christ , but that this belongs to me , that christ is given for me , and that revelation of the spirit doth sway the soule , when the spirit doth not tell in generall only , that christ is an excellent saviour , but shall relate to a christian soule god gave christ for thee : this swayes the heart to rest upon christ , whereupon the marriage is made up betweene the soule and christ , the soule saies i am christs , and i give my selfe to christ , and to whatsoever accompanies christ : and then as it is in marriage , the persons by vertue of that relation have interest into each others substance & estate . so when this mystical marriage is made up betweene christ and us , we have a right unto christ by all rights , by titles of purchase and redemption ; he hath purchased heaven for us , and us for heaven ; all that christ hath is ours , all his good is ours , our sinnes his , and his righteousnesse ours ; so when the holy ghost convinces mee of christs righteousnesse , and gives me faith to imbrace it , then christ is mine with all he hath . by this i have spoken you may see how the spirit convinces , doe but imagine what a blessed condition the soule is in when this match is made . but you will aske me why is the sending of the spirit necessary for the convincing of this righteousnesse ? i answer , for divers reasons . first , because it is above the conceit of man , that there should bee such a righteousnesse of god-man ; therefore it is discovered by the spirit , and when it is discovered , the spirit must open the eyes of the soule to see , els we shall have a naturall knowledge of supernaturall things ; for a man by a naturall knowledge may understand them , so as to be able to discourse of them , therefore to change the soule , there must be a supernaturall sight to see supernaturall things . a divell incarnate may know all things and yet want to see , onely the holy ghost gives inward fight , inward eyes , and workes faith to see christ as mine . againe , the sending of the holy ghost is necessary for this conviction , because hee alone must set downe the soule and make the conscience quiet , who is greater then the conscience . conscience will clamour thou art a sinner , the holy ghost convinces , in christ thou art righteous . the holy ghost onely knowes what is in the heart of god the father , and in the heart of every man : hee onely knowes the intent of the father to every christian , and can answer all inward objections and cavils of flesh and blood raised up against the soule ; therfore the convincing of the holy ghost is necessary . howsoever christ hath purchased our peace , yet the holy ghost must apply it : for the conscience is so full of clamours , that unlesse the holy ghost apply what christ hath done , conscience will not be satisfied : god the father hath appointed christ , and christ hath wrought it , but the third person must apply it to the soule , to assure us , that this belongs to us . the application of all good things to the soule that christ the sonne hath wrought , is the proper office of the third person . in civill contracts here there must not only be a purchase but a seale , though christ hath wrought righteousnesse for us , the spirit must seale it to every soule , this righteousnesse belongs to you , christ is yours with all that is his . againe , it must needs bee a worke of the spirit , because flesh and blood is full of pride and would faine have some righteousnesse of their owne , the jewes were of this temper , and it hath beene the greatest question from the beginning of the world till this day ; what is that righteousnesse whereby we must stand before god , but gods spirit answers all obiections . beloved , the best of us though in an estate of grace , if the holy ghost doe not convince us , wee shall be in darkenesse and call all into question , therefore we must not bee convinced onely at the first , but in a continued course of christianity : unlesse the holy ghost doth this , we shall fall into a dungeon of darkenesse , therefore the convincing of the holy ghost is necessary . beloved this should make us take heed how wee heare , and how we reade , even to beg this convincing of the spirit in every ordinance . o lord vouch safe the spirit of revelation , and take the scales off mine eyes , that as these are truths of themselves , so they may bee truths to me . sway my soule that i may cast my selfe upon thy mercy in christ , &c. i must answer some cases that many a poore soule is troubled withall . alas i am not convinced by the spirit , that christ is my righteousnes therfore what case am i in ? i answer , some are more strongly convinced , and some lesse . let a man be carelesse of holy duties , and he is lesse convinced , but let him be constant therein , and hee shall finde the holy ghost convincing him more strongly , that the righteousnesse of christ is his ; there are many presumptuous persons that turne the grace of god into wantonnesse , who because through the enthusiasmes of satan they never question their estate , but conceit themselves to bee good men and in the estate of grace , think this to bee the convincing of the holy ghost : whereas this is a generall rule , spirituall convincing is not totall but alwaies leaves in the heart some drugs of doubting , as a ship that rides at anchor , though it may reele too and fro , yet is it safe for the maine . so it is with the soule that is truly convinced , it is safe for the maine , yet it is tumbled and tossed with many doubts and feares , but their anchor is in heaven . take this for a ground of comfort subscribed unto in the experience of all beleevers , that the spirit of god so farre convinces them of christs righteousnesse , as preserves in them such a power of grace as to cast themselves upon the mercy of god in christ ; and god will not quench that sparke , though there be little or no light , yet there will bee heate ; god will send his spirit into the heart , so farre as it shall not betray it selfe to despaire , and let such a beame into the soule , as all the power in hell shall not be able to keepe out ; but it is our owne neglect that we are not more strongly convinced , so as to break through all . this is the priviledge of a constant carefull christian , to be strongly convinced of the righteousnesse of christ. thus we see how the holy ghost convinceth us of righteousnesse , other things i must omit . if this be so , i beseech you let us not loose our priviledges & prerogatives , doth god give grace , and give christ with all his righteousnesse , and shal not we improove them ? let us use this righteousnesse in all temptations . let us pleade it to god himselfe , when hee seemes to be our enemy . lord thou hast ordained a righteousnesse , the righteousnesse of christ , that hath given full satisfaction to thy justice , and he hath given me a title to heaven : howsoever my soule be in darknesse , yet lord i come unto thee in the name of my saviour , that thou wouldest perswade my soule of that righteousnesse . i would glorifie thy name . wherein wilt thou be glorified ? in mercy or justice ? o in mercy above all . i cannot glorifie thee in thy mercy , unlesse thou perswade me of the righteousnesse of christ. can i love thee except thou love me first ? canst thou have any free and voluntary obedience from me , unlesse i be convinced that christ is mine ? now lord i beseech thee , let me be such as thou maist take delight in . beloved , since we have meanes of such a gift , let us never rest till we have it . if satan set upon us , hold this out , if hee tell thee thou art a sinner , tell him i have a greater righteousnesse then my owne , even the righteousnesse of god-man , i have a righteousnesse above all my unrighteousnesse . satan saith god is displeased with me , i but he is more pleased with me in christ , then displeased with me in my selfe . satan saith i have sinned against god , i but not against the remedy , send satan to christ. o but thou hast a corrupt nature that makes thee run into this sin and that sin ; but there is a spring of mercy in god , and an over-running fountaine of righteousnesse in christ , an overflowing sea of the blood of christ. therfore let us labour to improove this righteousnesse of christ to god and satan and against all temptations , yea against our own consciences ; i am thus and thus , yet god is thus and thus ; all his attributes are conveyed to me in christ. let us exalt god and christ , and set up christ above our sinnes , above any thing in the world , as s. paul , who counted all things dung and drosse for the excellent knowledge of christ. you will aske me , how shall wee know whether we be convinced of this righteousnesse or no ? i answer , we may know by the method christ uses in convincing ; first , he convinces of sinne and then of righteousnesse ; for a man to catch at righteousnesse before he be convinced of sinne , it is but an usurpation ; for the holy ghost first convinces of sin . therefore you have many perish because they never were abased enough . beloved people are not lost enough , and not miserable enough for christ , and not broken enough for him , and therefore they go without him . but how shall i know that the holy ghost hath convinced me enough of sinne , so that i may without presumption apply the righteousnesse of christ unto my selfe ? onely thus , if the holy ghost have discovered my sinfull condition of nature and life , so as to worke in me an hatred of sinne , and to alter my bent another way , and so make christ sweet unto me , then i am sufficiently convinced of sinne . this in answer to that question by the way . to returne in the next place , i may know i am convinced throughly of the righteousnesse of christ by the witnesse and worke of the spirit . the spirit brings light , and faith , the worke of the spirit hath a light of its owne , as i know i beleeve , when i beleeve , but sometimes we have not the reflect act of faith whereby to evidence our owne graces to our selves , but ever he that is convinced of the spirit of god , his heart will be wrought to beare marveilous love to god ; upon this apprehension , that god is mine , and christ is mine , the soule is constrained to love , whereupon ensues an enlargement of heart & a prevalency of comfort above all discomfort , for love casteth out feare . this one comfort that our sinnes are forgiven and that we have right and title to heaven , when the soule is convinced of this it is in a blessed condition , then what is poverty and what is imprisonment ? not worthy to be reckoned in respect of the glory that shall be revealed . againe , where the holy ghost convinces enough , there is inward peace and great joy sutable to the righteousnesse . as the righteousnesse is an excellent righteousnesse of god-man , so that peace and joy that comes from it is unspeakeable peace and joy : so that then the heart sees it selfe instated in'peace and joy , as you have it , rom. 5. being justified by faith wee have peace towards god , not onely inward peace and joy , but a peace that will shew it selfe abroad , a glorious peace , a peace that will make us glory , verse 3. we glory in tribulation . a hard matter to glory in abasement : not onely so , but we glory in god , god is ours , and christs righteousnesse ours ; when christ hath satisfied gods wrath , then wee may make our boast of god. againe , where this conviction of righteousnesse is , it answers all objections , the doubting heart will object this and that , but the spirit of god shewes an . all-sufficiency in christs obedience , and that sets the soule downe quietly in all crosses , and calmes it in all stormes in some degree . where the soule is convinced of the righteousnesse of christ , there the conscience demands boldly : it is god that justifies , who shall condemne ? it is christ that is dead and risen againe and sits at the right hand of god ; who shall lay any thing to the charge of gods chosen . so that a convinced conscience dares all creatures in heaven and earth , it works strongly and boldly . i shall not need to inlarge this , you know whether you are convinced . to end the point , i beseech you labour to live by this faith , heere is an evidence if we can live by it ; how is that ? every day to make use of the righteousnes of christ , as every day we run into sinne . be sure we have our consciences sprinkled with the blood of christ , that as we increase new guilt , so we may have a new pardon , therefore every day labour to see god as reconciled , and christ as our advocate with the father . christ is now in heaven , if we sinne , make use of him , this should be the life of a christian , to make use of christs righteousnesse ; when you finde nature polluted , goe to god , and say , lord my nature though fowle in it selfe , yet is holy and pure in christ , hee tooke the weakenesse of the humane nature unto him that hee might communicate the worth and efficacy of his divine nature unto me , and for my actions i am a sinner , but christ hath fully discharged all my debts , and is now in heaven , hee hath performed all righteousnesse for me . look not upon me as in my selfe , but looke upon me in christ , he and i am one . this should be every daies exercise to see our selves in christ , and so see him and our selves one . i should inlarge the point further , but i will speake a word of the reason . what is the reason ? why the comforter may and shall convince of righteousnesse ? because i goe to the father ; what strength is there in that reason ? why this , christ took upon him to be our surety , and hee must acquit us of all our sinnes ere he can goe to his father ? if one sinne had beene unsatisfied for he could not have gone to his father , but now he is gone to his father , therefore all our sinnes are satisfied for , so that now the ascention of christ is a sufficient pledge to me that my person is accepted , and my sinnes pardoned , because he is gone to his father to appeare before the father for us , which he could not have done , had he not fulfilled all righteousnesse . but wherefore did he go to the father ? why , to make applicatiō of what he had wrought . if christ should not have gone to the father , hee could not have sent the holy ghost to us . therefore there is great use of this going to his father . satan pleads before god wee are such and such , i but saith christ i have shed my blood for them , and there hee perfumes all our weake prayers ; if wee were not imperfect what need we a mediator in heaven . therefore he is gone to heaven to disanull all satans accusations , and to provide a place for us , die when wee will , our place is readie . then againe hee is gone to the father , to cloath us with a sweet relation , to make the father our father . for he saith , iohn 12.17 . i goe to my father and to your father ; so that he is not ashamed to call us brethren , by vertue of this we may goe to god and call him father , & when we die we may without presumption say , father into thy hands i commend my spirit , for the father loves us as hee loved christ , with one and the same love , though in a farre different degree . what a comfort is this , that when we die , we goe to our father that is better then any earthly father ; therefore it should joy us when the time of our departure comes : we see old iacob when hee saw the chariots come out of aegypt , how his heart leaped because he should go to see his sonne ioseph : so when death is sent to transport us to christ , to heaven , had wee a strong faith we should be exceeding glad . and let us learne here the art of faith from christ , i goe to the father saith hee , there was a great deale of time yet to passe no lesse then forty daies after his resurrection before he went to the father , yet he saith , i goe to the father , to shew that faith presents things future as present ; faith sees heaven as present , and the day of judgement as present , and doth affect the soule as if they were now existent . if we had a spirit of faith it would thus present things farre off as nigh at hand . therefore when we meet with any thing that may make our way to heaven seeme long or troublesome , exercise your faith , and make your terme present to your spirits though remote from sence , say i go to the father , what though i goe through blood and a shamefull death , yea perhaps a tormentfull death : yet i goe to the father ; when a man is once perswaded that god is his father in christ , it will make him walke to heaven before his time . let us make use of this point of christs going to the father . beloved , there is not a point of religion but hath a wonderfull spring of comfort , and it is want of faith that we doe not draw more comfort from them . when therefore we part with our friends by death , thinke they are gone to their father . if ye loved mee saith christ , yee would rejoyce , because i said i goe to the father . if wee love our friends , wee should rejoyce when they die ; beloved , this should comfort us , christ is gone to his father , o what welcome was there of christ when he came into heaven , the same welcome will there be when we goe to the father ? how joyfull intertainement shall we have of the father and the sonne ? therefore death should not be troublesome to us , say christs righteousnesse is mine , therefore i know i shall goe to the father , what care i then what kind of paines i goe through . if a man be going to a desired place , howsoever the way be troublesome , the sweetnesse of the end will make him forget the discouragements of his passage . perhaps we must wade to heaven through a sea of blood , it matters not , the end will recompence all , though wee lose our limbes by the way : it is better to limpe to heaven , then dance to hell. finis . notes, typically marginal, from the original text notes for div a12194-e1670 1 convincing of sin what is this convincing . quest. answ. 1 difference . psal. 51. 2 difference . vse 1. 2 conviction of righteousnesse . a fourefold gradation of conviction of righteousnesse . 1 gradation . 2 gradation . 3 gradation . 4 gradation . quest. answ. reas. 1. reas. 2. reas. 3. ob. answ. vse . quest. answ. quest. answ. vse . vse . the christians portion wherein is unfolded the unsearchable riches he hath by his interest in christ. whom injoying hee possesseth all things else. by r. sibbs d.d. and preacher to the honorable society of grayes-inne, and master of catherine hall in cambridge. published by t.g. and p.n. sibbes, richard, 1577-1635. 1637 approx. 48 kb of xml-encoded text transcribed from 51 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a12178 stc 22486 estc s117304 99852519 99852519 17844 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. a12178) transcribed from: (early english books online ; image set 17844) images scanned from microfilm: (early english books, 1475-1640 ; 1291:33) the christians portion wherein is unfolded the unsearchable riches he hath by his interest in christ. whom injoying hee possesseth all things else. by r. sibbs d.d. and preacher to the honorable society of grayes-inne, and master of catherine hall in cambridge. published by t.g. and p.n. sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. [2], 23, 23-67, [2] p. printed by john norton for john rothvvell, and are to be sold at the sunne in pauls church-yard, london : 1637. t.g. and p.n. = thomas goodwin and philip nye. with a final imprimatur leaf. reproduction of the original in the union theological seminary (new york, n.y.). library. some print show-through. pages 19-20 torn. beginning to page 26 from princeton theological seminary. library copy spliced at end. 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 christian life -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 christians portion : wherein is unfolded the unsearchable riches he hath by his interest in christ. whom injoying hee possesseth all things else . by r. sibbs d. d. and preacher to the honorable society of grayes-inne , and master of catherine hall in cambridge . published by t. g. and p. n. london . printed by john norton for john rothvvell , and are to be sold at the sunne in pauls church-yard , 1637. 1 cor. 3. 21 , 22 , 23. ver. let noe man glory in man for all things are yours , whether paul , or apollo , or cephas , or the world , or life , or death , or things present , or things to come , all are yours , and you are christs , and christ is gods. the principall scope of the apostle in this place , is to cut off faction , and over much dependance upon men , who had crept into the consciences of people , and set up themselves in steed of christ : as that is the pride of false teachers to set up themselves in the conscience where christ alone should be . the apostle to prevent this , saith , let no man glory in man ; doe not glory in your teachers , they are but your servants , and christs servants , for all things are yours , all the teachers in the world are your servants and christs . having set downe this generall , all things are yours , to discourage them from glorying in man , he parcells that generall into particulars , paul , or apollo , or cephas , or life , or death . 1 all persons are yours . 2 all things are yours . 3 all events are yours . persons . paul , apollo , cephas . things . the world , or life , or death . events , whatsoever can come for the present or for time to come . all is yours . for the persons . paul , apollo , cephas are yours , therefore peter is not the head of the church ; he is named here in the third place , among the rest and after the rest . whether it bee paul , or apollo , or cephas , he is yours . you know who ground all their religion on this , peter is the head of the church , and they are the successors of peter but peter : is the churches , and therefore cannot be the head and commander . the world is yours . what world is the churches . 1 the world naturall is the churches , that is , the frame of heaven and earth , all things are made for man , and he is made for god. as the wise philosopher could say , that man is the end of all things in a semi-circle , that is , all things in the world are made for him . he is made for god in whom all things end . as all things come from a point and end there againe , so all things come from god and all end in god. we are christs , and christ is gods , but the world is ours , and wee are gods , all things in the world are our servants , for they mourne in blacke , as it were , for our miseries , since the fall . and in our restoring againe they shall bee restored , they waite for the day , as it is rom. 8. 21. for the glorious liberty of the sons of god : they have their happines and misery together with men . but there is another world that is ours , take it in the worst sense , the world of wicked men ; all their plotts and the prince of the world are the churches . how is this ? he and all his instruments are under the command of him that turnes all his designes contrary to his owne intention , this is a hell to satan , and one of the cheife torments he hath , that as his malice is limited by this power , so his power is limited by gods power , who overshootes him in his owne bow : what ever he designes against the head christ , and against his members the church , it is overturned for the good of the church . in the primitive church some were given over to satan , that they might learne not to blaspheme . it s a strange thing that satan should teach not to blaspheme who is the author of blasphemy . yet by consequence hee afflicting their bodies , thereupon they came to be wise , and seemed to be moderate and sober , and to be christianly minded , and not to blaspheme . so the prince of the world is ours in this , by an overcommanding power , that turnes all to good against his intentions . for there is but one grand monarch in the world. every kingdome is under a higher kingdome , there is but one to whom all are subject , there is one grand wheele that turnes all the other , and therefore satan himselfe is serviceable to gods end , whether hee will or noe . and then for the world of wicked men , all their designes , though for the present they seeme to bee against the church , yet they are serviceable to the church : for wicked men are but the launderers of the church ( as it were ) to wash the church , to purge the church , to doe base services that god intends for the refyning of the church , and all their hatred is for the good of the church , for god suffers the world to hate his children . that his children might not love the world : for if the vvorld did not hate his , they would love the world , and it would be a dangerous love . a the church is a strange corporation ; it is such a corporation as hath the greatest benefit by enemies : the enemies of the church are the promoters of the greatest good of the church : the very world is the churches , take it in the worst sense , for the wicked world that lies in mischiefe : but i will not dwell upon that . to goe on . or life . the life of others is the churches . why doth god continue the life of good magistrates and good pastors ? for the church : as paul saith , it were better for me to bee with christ , a great deale , yet for your sakes i must continue . i am content to be without the joyes of heaven a while for your good . and therefore my life is yours , it is at your service , for you i shall continue still . and so the life of good magistrates , it is for the benefit of the church ; it were better for them to be in heaven , the life of all that may be serviceable to the church , till they have acted their part and served god in their generation , as it is said of david acts 3. 36. hee served god in his owne generation : so every magistrate hath his generation , a time allotted , a generation to stand up in the church and state , and to serue god in his turne , and then god takes him away . and then the life of every particular christian is theirs , for god suffers them to injoy it so long as life may be a benefit to gather the more assurance of salvation , and to doe their worke that he hath given them to doe here , and when they have done their worke they are gathered to their fathers : so that life is the churches . and indeede life is a speciall benefit , because bythe advantage of life we further our reckonings , a good christian , the longer he lives , the larlarger good accounts hee hath , all his sinnes are wiped away , they shall not be laide to his charge , all his deeds , to a cup of cold water , shall be set on the score , and he shall be rewarded : there is not a sigh , not a teare , but it is regestred : the longer a man liveth , if hee should live methushelah his days , the richer he should be in good workes , and the more rich he is in good workes , the more he shall have his part and share in glory after , and therefore life is yours . the longer he lives the happier , the time in which he lives is for his good , and he makes the time happy , and it is happier for himselfe : the more rich he is in good workes , the more rich hee shall be in glory after . these things being so , we should be very thankefull that god yeelds to us this life , for besides an advantage of doing good , it is a preparative to a better . this life is ( as it were ) the seminary of heaven ; heaven indeede is the true paradice of all the plants of god , but they must have a seminary to be planted-in first , and therefore the church is called the kingdome of heaven , because wee are first planted here . now this life is an advantage , we are planted here in the church , to grow a while untill we be taken from your semina ry the paradice of the church , to the paradice in heaven . so life is ours for that end . i will not further inlarge the point , it is cleare . or death . as life is ours , so death is ours . it is astrange thing that death should be ours , that is a destroying hostile thing to nature , the king of feares as the scripture calls it a and that terrible of all terribles , as the philosopher , the last enemy u as paul saith ; that death should be ours . death is ours many wayes , you see here it is a peice of our joynture , for these words containe the joynture of the church . the church is christs spouse , all things are christs , and therefore all things are the spouses : and among other particular gifts given to the church , death is ours . it is a strange thing that death should be given to the church , and yet so it is , and we shall see this , if we consider how death in the gospell is turned into another thing , it is a harmelesse thing in the gospell the sting is pulled out , it hath lost all its venome in christ. now death is a passage to another world , it is the gate of glory , death nothing but divests us of these rayments that we have here on our bodies , and puts us into garments of glory , it puts off these ragges , and puts us into a better condition , that is all the hurt it doth , it ends all that is ill , and all is determined in death , it is the last evill , and it is the beginning of all that is good , that is everlastingly good , that is spiritually good & eternally good , for by death we are freed , both from the labour of sin which is a labour irkesome to gods people , by reason of a principle of corruption which they have in them , that accompanyes them till they be in their grave : death is the accomplishment of mortification , in death there is an end of the labour of sinne , and of all other labours whatsoever , for death is a sleepe , and all labours end in sleepe : & as after sleepe the spiritts are refreshed , so after death we shall be more refresht , then we can conceive now : so death is ours , it ends all labours of sinne , and all labours of the body , and it frees us from all contagion of wicked men , and from all greife from wicked men , and it sets us cleare out of satans reach ; satan hath nothing todoe with us when we are dead once ; because here the world is the kingdome of satan , but when we are gone hence , satan hath nothing to doe with us ; and that is a great priveledge , so death is ours , it frees us from all that is evill , our death is our birth-daie : indeede we never live till wedie , for what is your life ? alas it is a dying life . every day we live , a part of our life is taken away , we die every day ▪ a the more we have lived the lesse of our life we have to live , this is but a dying life . there are three degrees of life . the life in ▪ 1. the mothers wombe . 2. the world. 3. heaven . the life in heaven begins at death ; death is the birth-day of that life . deaths day is the birth-day of imimmortality . vvhen christ came to die to purchase life , he came not to die , to purchase a sorry life on earth : but he came to die to purchase immortall glory , that is the life that christ came to die for , and to purchase . the day of death is the first birth-day of that life ; and for our bodies , they are but refined by death , and fitted as vessells cast into the fire to be moulded and fashioned to be most glorious vessells after , so our bodies are fitted by the grave , till body and soule be for ever happy at the day of resurrection , so that death is ours , and here upon it is that the wiseman saith , that the day of death is better , then the day of birth , a when we are borne we come into miserie , when we die we goe out of misery : it is better to goe out of miserie then to come into misery . if the day of death be better then the day of birth to a christian , certainly then death is theirs , and blessed are those that die in the lord saith the spirit : u a voyce from heaven saith so , and therefore write , saith hee , it may be written ; if the spirit saith it , it is testimony and argument enough ; blessed are those that die in the lord , they rest from their labours , and their reward followes them . they rest from all that is evill and their reward followes them ; all that is good , their workes follow them , so that if all evill cease and all good follows , i hope death may well be said to be ours . death is ours , it is our preferment : why should we be afraid of that , that is a part of our portion ? as the apostle saith here . death is yours . i beseech you therefore , let us lay up this against those darke times wherein death will be represented to us as an uglie and grimme thing , it is so to nature indeede , but to faith death is my friend , it is become amyable : indeede there is nothing in the world that doth us so much good as death , for its the best physitian , it cures all deseases whatsoever of soule & body , it frees us from all . and indeede ( to shut up all this point ) death is the death of death , it is the destruction of it selfe , forafter death there is noe more death , so it consumes it selfe ; by death , we overcome death . wee can never die more , wee are freed from all death ; to be afraid of death is to be afraid of life , to be afraid of victory : for we never overcome death , till we die . lay up these considerations against the time of neede , the diseases of the body , the guilt of sin , the losse of imployment , the stripping of us of all earthly comforts , they will all meete in a cen ter , in a point , at death ; a man had neede to gather the greater comfort against that houre , and can we have a greater comfort then this that now it is become our friend , that it is ours ? now blessed bee god , for iesus christ , that hath made in him , even death the bitterest thing of all to bee sweete unto us . or things present . whatsoever is present serves us , whatsoever it be ; good or evill , all is yours but the most difficult is in things to come . for what assurance have we of things to come ? things to come are ours , whether they be good , or evill . for good ; death is to come , and that is ours ; and for judgement , that is ours , for our head , our saviour , and our husband he shall be our judge : and at the day of judgement , wee shall judge the world , and thenafter judgement , heaven is ours , immortality is ours , happines is ours , all is ours then . indeede the best is to come , this is the best part of the portion , for if wee had nothing but what we have in this world , we were of all men most miserable , alas what have we , if things present only are ours ? but things to come also are ours , and the best is behind , that for which christ came into the world , is behinde , that which he injoyes in heaven is ours , he will take his spouse where himselfe is , into his owne house , and he will finish the marriage , which is begun in contract , and then we shall be for ever with the lord. the things to come are the maine things , that which our faith layes hold of , that which we raise our selves and comfort our selves by ; are especially things to come , neyther eye hath seene , nor eare hath heard , nor hath ever entred into the hart of man to conceive those things that god hath prepared for his children , indeede it s a part of heaven to know them , and therefore the full knowledge of them is deferred for that time . the very judgement of the wicked and the eternall sentence of them , it is the churches , why ? it adds a luster to gods mercy in advancing his owne , as it is rom. 9. 23. god magnifies his mercy to the vessells of mercy by this , by punishing a company of reprobates in whom he hath noe delight , by reason of their sins ; his mercy much appeares by that , even by the eternall sentence and punishment of wicked men . so all serves to set out the glory and excellency of gods people . st. paul in rom. 8. ( that heavenly discourse of his ) towards the later end of the chapter saith triumphantly , nothing shall separate us from christ , neyther life , nor death , nor things present , nor things to come , it s a great comfort that nothing to come can doe us hurt , but this is a degree of comfort higher , that all things to come are ours , so then this text affords an exuberancy of comfort above that , it is excellent comfort that nothing shall separate , noe not death it selfe : but this is more , death is ours , and in being so , it shall not onely not separate us from christ , though it separate soule and body , but joyne us to him , i beseech you take it as a notion that may heple against the terror of that separation that is a meanes of conjunction , the dolefull separation of soule and body . two old friends joyne better friends together , the soule and christ , so things to come are ours , even all things taken in the largest sense , the bitterest of all things , even death it selfe , is ours . there are severall vses but the grand vse which the apostle manely intends , is . that a christian is as sure of the time to come , as of the time past , or present : we are sure of what we have had , and what we have , but a christian is in soe firme a condition and state ; that he may be as sure of what is to come , as of what he hath , because god and christ are not onely alpha but omega also . christ is not only hee was , and is , but is to come , he is jehova , the same for ever . u and therfore as things past could not hurt us from being elected and called , and things present cannot hurt us , but they are ours , so are things to come , because god and christ who is the mediator under god hath the command of all things to come , and therefore we may be as sure of things to come as of things present ; what comfort is this to a christian ; what should become of me if times of trouble and publique calamity should come , or personall to my selfe ? what idle forecasts are these , why things to come ? come what will come , all shall be for the best , all things to come are ours even all things to come are ours whatsoever . the apostle goes on and wrappes up all ( as it is the manner of inductions ) to save labour ; for it is in vayne in that manner of reasoning that we call inductions , to goe over all particulers , because there is the same reason in all ; as if he should say paul , and the world , and all things are yours ; what should i say more ? i should but trouble you and my selfe to name particulars all things are yours . but yet we must understand this with some limitts , wee must therefore unloose some knotts , and answer some cases of conscience , first , it may seeme there is no distinction of propertyes , if all be a christians , and if every christian may say , all is mine , then what is one mans , is anothers , and there will bee noe proprietie . i answer , undoubtedlie there is a distinction of properties in the things of this life , though all bee ours , because it is spoken of in another sense , all is ours , to helpe us to heaven ; all is ours in an order to comfort and happinesse , but for propriety , so all things are not ours ; for you know the distinction , some things are common jure naturae by the law of nature , as the sunne and ayre , and many such like things , and some jure gentium , by the law of nations , it is but some things are common jure gentium , but then there are some that by particular municipall lawes are proper . the distinction is established both by the law of god , and the law of man ; now not to stand long in answering this question , though there be some franticke people that are a little troubled with those things , anabaptists and the like , we see in scripture a distinction of estates . religion takes not away the distinction of master and servant , and therefore it takes not away distinction of goods which is lesse . it is a great burden to be a servant , but the scripture stablisheth the distinction of master and servant , and therefore it establisheth distinction of goods . the scripture stablisheth bounty and almes , if there be not a distinction of property where were almes ? saloman sayth , the rich , and poore meete together , god is the maker of both , pro. 22 , 2. vers. he meanes not , as men , but as poore and rich. if riches be of god , then distinction of properties is of god ; for what is riches but a distinction of properties , if god make poore , and rich , then there must bee poore and rich. the poore you have alwayes with you , mat. 26 , 11. therefore the meaning is all is yours , that is all , that we possesse , and all that we neede to helpe us , is ours , in that order and carriage of things that may helpe us , to heaven , and so the want of things is ours , as well as the having of them ; the very things which a christian wants , are his , not onely the grace of contentment to want but when god takes away those things that are hurtfull for him , that may hinder him in his course to heaven , that is his ; it is his , a part of his fortion , not to have things if god see it good ; the want of things is a part of this law. that which is commonly alleadged to the contrary is that in the acts 2. 44. all things were common . to which i answer , first , it was partly upon necessity , if all things had not then been common , they had all been taken from them . and then it was , secondly , arbitrary also , was it thine owne ? sayth peter acts 5. 4 thou mightest not have parted with it if thou wouldst , it was arbitrary , though it was common . and then , thirdly , all things were not common , some good men kept their houses , acts 12. mary had her house , acts 12. 12. vers. and then fourthly , all things were common , but how ? to distribute as they needed , not to catch who would and who can ; but they were so common , as they had a care to distribute to every one that which they needed another case is this , all is the churches ; all is good peoples , and therefore if a man bee naught , nothing is his . there is a great point of popery grounded upon this mistake . for therefore if kings be naught , say the jesuited papists , the pope may excommunicate princes in order to spirituall things , he is the lord and monarch of all , because they are evill governours , and all is the churches . but we must know , that politicall government is not founded upon religion , that if a prince be not religious he is no king : but it is founded upon nature , so that the heathen that have noe religion , yet they may have a lawfull government , and governors ; because it is not so built upon religion , but where that is not , yet this may be , and gods appoyntment to uphold the world , so that let the king be any thing or nothing for religion , he is a lawfull king. but it s further objected , that they succeede christ. &c. and he was the lord of the world , and they are the vicars of christ , and therefore they may dispossesse and invest whom they will. but you must know christ as man had no government at all , but christ as god-man , mediator , and so hee hath noe successor . that is incommunicable to the creature : christ as man had noe kingdome at all , for hee sayth my kingdome is not of this world , and s t austin sayth well , surely hee was not king that feared he should be a king , for when they came to make him king hee withdrew himselfe and went away , iohn 6. 15. undoutedly hee was noe temporall king that fled away , because he would be noe king. and now christ governes ●ll kings in the church ; how ? as god mediator , as god-man , not as man , in which respect he hath substitutes ; but not as god-man , so he hath none . they are all vayne impudent allegations , as if all were theyrs , because all is the churches to dispose , and the pope takes himselfe virtually to be the whole church . all are ours , doeth not this hinder bounty ? it is mine and therefore i doe not owe any bounty to others , it is mine owne . noe , all things that we possesse in this world are ours for the service of the church , and when christ calls for any thing that is ours , we must give it : and if we were not lyable to humane lawes , if we doe not , yet we are lyable to gods law ; and almes , mercy , is justice in gods account , for we ought to be mercifull to christs . and in the royall law , the workes of love and mercy are justice , and we with hold good from the owners , if we bee not mercifull ; for in religion the poore that by gods providence are cast on us to provide for , they have a right , though not in law to challenge it , yet in religion : that which we detayne from them is theirs , we with-hold good from the owners , when wee give not : and therefore as ambrose sayeth very well , if thou hast not nourished one , howsoever in the law thou art not a murderer , yet before god thou art , it is a breach of the law thou shalt not steale . not to relieve , the very denyall of comfortable almes , is stealth in gods esteeme . and therefore though all be ours , yet it is so ours , as that we must be ready to part with it , when christ in his members calls for it ; for then it is not ours . againe here is another question , if all bee ours , we may use a liberty in all things , what and how we list , because all is ours . i answer , the following are good consectaries hence , all is ours , and therefore with thankefullnes we may use any good creature of god. all is ours , and therefore wee should not bee scrupulous in the creatures , we should not superstitiously single out one creature from another , as if one were holier then another . all is ours , and therefore with a good conscience we may use gods bounty ; but hereupon we must not take upon us to use things as wee list , because all is ours , there is difference betweene right and the use of that right . and gods children have right to that which god gives them , but they have not the use of that right at all times , at least it may bee suspended . as for example , in case the lawes forbid the use of this , or that which wee have a right to , and so in case of scandall a man hath right to eate or not to eate , but if his eating offend his brother , he must suspend the use of his right . 1 cor. 10. 9. so all things are ours in right , not in the use of that right , for then it is oft-times a scandall to the weake brethren , there is an excellent place for this in the first epistle to the corinthians , where he gives directions . whatsoever is sold in the shambles that eate asking noe question , that is , freely take all the creatures of god without scruple , for the earth is the lords and the fullnes thereof . psal. 24. 1. god out of his bounty spreads a table for all creatures , for men especially , the eyes of all things looke up unto thee , and thou givest them meate in due season , psalme 145. 15 , 16. the earth is the lords and the fullnes thereof , make noe scruple therefore : but marke in verse 28. he restraynes the vse of that liberty upon the same text of scripture psalme 24. but if any man say this is offered to an idoll , and take offence , eate not for his sake that shewed it , and for conscience sake , till he be better satisfyed , for the earth is the lords and the fullnes thereof . can the same reasons be for contraries ? yes , that is for thy selfe , when thou art alone , take all things boldly , god envies not thy liberty , take any refreshment , yet needst thou not to eate to offend thy brother ; god having given thee variety of creatures even in abundance , and hath not limited thee , or that creature , so that the same reason answereth both . the earth is the lords and the fullnes thereof , vse it then alone , and not to the scandall of thy brother , for the earth is the lords and the fullnes thereof , why shouldst thou use this creature as if there were noe more but this ? and therefore in case of scandall and offence , we should suspend our liberty , though all be ours . againe though all bee ours , yet notwithstanding wee have not a sanctifyed vse , but by the word and prayer , as it is . 1 tim. 4. 4. every creature of god is good , &c. his meaning is this , though wee have a right to all things to our comfort , to helpe us to heaven , to cheere us in our way , to bee , as it were , chariotts to carry us , yet in the use of that right wee must sanctify all by prayer ; wee must doe it in fayth that wee may apprehend our right , that wee doe not use them with a scrupulous conscience , and then wee must sanctify it with prayer , wee must take it with gods leave , for though wee have a right in the use of it , we must take it at his hand . and for instance . a father gives all to his sonne that hee needs , and promiseth his sonne that hee shall want nothing , but hee will have his sonne write a latter before hee have a particular right to any thing , hee will have his sonne acknowledge his homage : you shall have all , but i will heare from you first , you shall have all but i will reach it to you from my hand : soe god deales with his children , they have a right to all , but hee reacheth it to them in the use of the meanes , wee must have a civill right by labour or by conctract , &c. and then wee must have a religious right sanctifyed by prayer ; we must not pull gods blessings out of his hands , for though he gives us a right in the thing , yet in the use of that right , he will have us holy men . if you aske what is the reason that good men oft fall to decay , and have a great many crosses in the world. vvhy surely ( not to enter into gods mysteries , what the secret cause of this may be ) one among many is , when they have gods blessings , they sanctifie them not with prayer , they pray not for a blessing , they use them not religiously and holily , and they venture upon their right with scandall and offence to others . well thus we see how all things are ours , with answers to such objections as might bee moved , all things are ours , that is , howsoever we have a right to the thing yet we must have also a right in the thing . to make some use of all , and so an end of this point all things are ours , in regard of right to all things , if it bee for our good , whether paul , or apollo , or cephas ; here wee see then the rich joynture of a christian , that all things are his , that is , they are so farre his as shall further his journey to god ; for though hee have a jus , as i sayd before , to allthings , hee shall have in particular nothing conueyed to him , but that , that may helpe him to heaven , if a man say , why have i not the use of such things , god in wisedome sees that it is not fit to bring him to heaven . if poverty be good , i shall have it . if disgrace be good , i shall have it . if the order of evill things will helpe me to heaven , i shall have them . if crosse winds will blow me to heaven , i shall have them . for i sayd before , the world and the miseries of the world , the persecutions and afflictions all are ours , that is the worst things are commanded to serve for our maine good . and is not this a wonderfull prerogative that a christian hath ; that turne him to what condition you will , kill him or spare his life , you hurt him nothing eyther wayes ? if you spare his life , life is his , god sees his life is good for the church ; if you kill him , death is his ; kill him , save him , inrich him , beggar him , his happines is not at your command ; there is a commanding power to rule all things , for the good of gods people that is not at the devotion of any creature in the world , eyther divells or men . and therefore let us comfort our selves in this , in regard of the large joynture that wee have , wee have all things to be ours . and therefore when a christian comes to bee religious , to be a true christian indeede , a member of christ , what doth he loose , he looseth nothing , all things are his , because christ is his . but to goe on , in the second branch sayth he . you are christs . there is the tenure we hold all things by , because wee are christs , whatsoever the tenure in capite bee amongst men ( which you are better acquainted with then my selfe ) i know not , i am sure it is the best tenure in religion . all is ours , because wee are christs , we hold all in that tenure , if wee be not christs , nothing is ours comfortably , we are christs and therefore all is ours . those that are not christs are not the things theirs that they have , because they are not christs ? have not wicked men title to what they have ? i answer they have , and it is rigour in some , that say wicked men are usurpers of that they have , they have a title , both a civill title , and a title before god. god gave nebuchadonessar tirus as a reward , and god gives wicked men a title of that they have , and they shall never bee called to account at the day of judgement for possessing of what they had , but for abusing that possession , and therefore properly they are not usurpers in regard of possession , but they shall render an account of the abuse of that bounty . it is in this , as it is in the kings carriage to a traitor : when a king gives a traitor his life , he gives him meate and drinke that may maintayne his life by the same right that hee gives him his life ; god will have wicked men to live so long , to doe so much service to the church ; for all are not extremely wicked that are not christs members , that goe to hell , but there are many of excellent parts , and indowments that god hath appointed to doe him great service , though they have an evill eye , and intend not his service , but to raise themselves in the world , yet god intends their service for much purpose , and he gives them incouragement in the world , as hee will not be behind with the worst men , if they doe him service , they shall have their reward in that kinde , psalme 62. 12. if it be in policy of state , they shall have it in that , and they shall have commendations and applause of men ; if they looke for that : and if he give them not heaven , they can not complayne , for they cared not for that , they did it not with an eye for that ; now if god use the labour , and the industry , and the parts , and indowments of wicked men for excellent purposes , he will give them their reward for outward thinges , verily you have your reward , sayth christ , math. 6. 2. when he gives them life he gives them outward liberties , and therefore they are noe usurpers in that regard , yet those have not so full a title as a christian hath , to that they have . now to come more directly to the second branch and to shew ; how wee are christs . i have unfolded that poynt upon another text , and therefore i will but touch it here , because there bee divers here that did not heare the unfolding of that text. my beloved is mine and i am his , can. 6. 3. not to speake of creation , he made all things , but we are christs by his redemption and purchase , he purchased his church with his owne blood , acts 20. 28. and secondly , wee are christs by spirituall marriage , for we are his , and christ is ours , in all sweete relations he is ours , he hath purchased us to be his in all the sweete termes of relation , name what you will , we are christs ; we are his subjects , as he is a king ; we are his servants , as he is a lord , we are his schollers , as he is a prophet ; we are his spouse , as he is a husband ; we are members , as he is an head ; you cannot name any degree of subjection , if it be a sweete subjection and subordination , but we are that to christ , and christ is that to us , so that christ is ours , and we are christs in all the sweete relations that can be , we are his members , we are his spouse , we are his children , for he is the everlasting father isa. 9. 6. he is all that can be to us , and we are all that can be to him that is lovely and good , we are christs , and therefore all things are ours , because we are christs , so that we see from this , that christ comes in betweene god and us . god is a pure and holy god , a consuming fire , and we as chaffe and dust , and therefore christ comes betweene , you are christs . why ? because god is a consuming fire of himselfe , there must be a mediator , to come betweene , who is a friend to both sides , to us as man , to him as god , so must bee a meanes of conveying all things from god ; all things come originally from the fountaine of all , god , they are gods , and in god you know the three persons meete in one nature , in god the father , sonne , and holy ghost , i but the holy god in three persons doth not convey immediately good things to us , but by the mediation of christ , mediator . all things are ours , and therefore we are christs , and christ is gods ; for god would have it thus since the fall , that having lost all wee should recover all againe by the second adam , that should bee a publike person ; a mediatour betweene him and vs , and so through christ wee should have accesse , and entrance to the father by him , and that by him we should have boldnes , and that god againe downe-ward might doe all things with due satisfaction to his justice , because we are as stuble , and god a consuming fire , were not christ in the middle what entercourse could there be betweene the lord and us ? noe other than betweene the fire , and the stuble , majesty on his side , and misery and sinne on ours , there must be a mediator , to bring these two contraries together . and therefore all is ours , because we are christs , and christ is gods ; so all comes downeward through christ , from god to us , god doth all in christ to us , he chooseth us in christ and sanctifyes us in christ , he bestowes all spirituall blessings on us in christ , as members of christ , he conveyes all through christ. to christ first , he hath put fullnes in him , and of his fulnesse we receive grace for grace , for christ is compleat , and in him we are compleat . now all things come downeward from god through christ , so from us to god upward , all is ours , and we are christs , and christ is gods , and therefore we have noe entercourse with that great god , who is a consuming fire , if we be to deale with him in himselfe , but through christ , and therefore we aske all in christs name . whatsoever you aske the father in my name , &c. joh. 14. 13 , 14. and doe all in the name of christ. col. 3. 17. for it were presumptious arrogance and fruitlesse , if we should goe to god in our owne name ; but we goe in the name of christ , considering that he is the midle that knitts god and us together , and therefore lord we come not to thee in our owne name , and in our owne worth , and in our owne desert , which is none at all , we come to thee in the merits of christ , in the mediation of christ , in that love thou bearest him , and that , for his sake , thou bearest to us , that are his members , that is the way of entercourse betweene god and us , not to thinke of god absolutely out of christ , that is a terrible thought , nothing more terrible than to thinke of god out of the mediatour , but to thinke of god in christ nothing more sweete , for now the nature of god is lovely comming to us in christ , and the majesty and justice of god are lovely comming to us from christ. as the waters of the sea , though they be salt of themselves , when they are strayned through the earth are sweete in the rivers , so though the justice of god be a terrible thing , yet when it comes through christ to be satisfyed , it is sweete , for lord thou wilt not punish the same sin twice , and the majesty and greatnes of god is comfortable , whatsoever is gods is ours , because christ is ours , god in his greatnes , in his justice , in his power , all things being derived and passing through christ are sweete , and comfortable to us : and therefore from excellent wisedome , the apostle inserts the mediator betweene all things are yours , and you are christs , and christs is gods. finis . imprimatur tho. wykes r. p. epis. londi . capell . domest . notes, typically marginal, from the original text notes for div a12178-e190 the apostles scope in these words ▪ the division of the text. an inferencefrom the first particular . 2 particular . the naturall world is the churches . rom. 8. 21. the world of wicked men is also the churches . and therein first the good of this world 1 tim. 1. 20 2 all wicked men . simile . iames 4 4. a a consectary from the former particulars 3 particular . 3 particulars how life is the churches . 1 the life of ministers . philip. 1. 23 , & 24. 2 the life of magistrats . 3 the life of every particular christian. the benefit of longer life vse of this particular . thankfullnes for life . 4 particular how death is the churches . a ioh. 15. 26. u 1 cor. 15 , 26. 1. death by the gospell is ●ours , a snake without a sting . 2. it s the passage ●●●n all ●ill to all good . 3 death is the beginning of eternall life . a 1 cor. 15. 31. 3 degrees of life . a eccle. 7. 1. u revel . 14. vse . rom 6. 1 cor. 15. 54. 5 particulars how things to come are ours . 1 all good things . 1 cor. 62. 1 cor. 2. 9. 2 all evill rom. 9. 23. rom. 8. 38. 38. a christian sure of the future . rev. 1. 8. u heb. 13 ● . limitations and resolutions of some cases and questions . 1. concerning propriety . ob. ans. how all is ours , and not ours . read iud 11. from . 12 , vers . to 20. ans. 1. 2. 3. 4. the 2. case concerning the right of evill men . ob. in ordine ad spiritualia . ans. ob. ans. 3. cas . ans. 4 case . ans. 1 cor. 10 25. qu. ans. simi . qu. ans. vse . the largnesse of the churches ioynture . singular consolation for all true christians qu. ans. ezek. 29 18 19. how wee are christs . cant. 6. 3. 1. by his redemption . 2. by marriage in al sweete relations . christ is our mediator , and why. all good comes to us from god through christ. all must be returned to god through christ. the spirituall favorite at the throne of grace. by the late learned, and reverend divine richard sibbs doctor in divinity. published by the authors owne appointment, subscribed with his hand; to prevent unperfect copies sibbes, richard, 1577-1635. this text is an enriched version of the tcp digital transcription a12202 of text s103004 in the english short title catalog (stc 22512). 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. 62 kb of xml-encoded text transcribed from 53 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a12202 stc 22512 estc s103004 99838763 99838763 3151 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. a12202) transcribed from: (early english books online ; image set 3151) images scanned from microfilm: (early english books, 1475-1640 ; 1156:13) the spirituall favorite at the throne of grace. by the late learned, and reverend divine richard sibbs doctor in divinity. published by the authors owne appointment, subscribed with his hand; to prevent unperfect copies sibbes, richard, 1577-1635. [2], 101, [1] p. printed by thomas paine, for ralph mabb, london : 1640. reproduction of the original in the cmabridge university library. eng christian life -early works to 1800. a12202 s103004 (stc 22512). civilwar no the spirituall favorite at the throne of grace. by the late learned, and reverend divine richard sibbs doctor in divinity. published by the sibbes, richard 1640 11813 11 0 0 0 0 0 9 b the rate of 9 defects per 10,000 words puts this text in the b category of texts with fewer than 10 defects per 10,000 words. 2002-11 tcp assigned for keying and markup 2002-12 aptara keyed and coded from proquest page images 2003-01 emma (leeson) huber sampled and proofread 2003-01 emma (leeson) huber text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion the spiritvall favorite at the throne of grace . by the late learned , and reverend divine richard sibbs doctor in divinity . published by the authors owne appointment , subscribed with his hand ; to prevent unperfect copies . proverbs 29. 26. many seeke the rulers favour , but every mans judgement commeth from the lord . london , printed by thomas paine , for ralph mabb . 1640. the spiritvall fauorite at the throne of grace . nehemiah i. ii. o lord i beseech thee , let now thine eare bee attentive to the prayer of thy servant , and to the prayer of thy servants who desire to feare thy name : and prosper i pray thee thy servant this day , and grant him mercy in the sight of this man . in the ninth ver. the holy man minds god of his promise made to his people , that if they should turne unto him , and keepe his commandements and do them : though they were cast out to the utmost parts of heaven , yet he would gather them thence , &c. i will touch a little on them two verses , and then come to that i meane to dwell on , from the words read . if you turne unto me , and keepe my commandements . there is no promise of mercy , but to those that turne , the scripture is peremptorie in deniall of mercy to such as goe on in their sins : heaven could not brooke the angels themselves having sinned , and neither such , nor such shall enter into the kingdom of heaven . yet how many are there that blesse themselves , that it shall go well with them , though they cast off all gods yoakes , and divine bonds , that might bow them to better courses , as if words were but wind ; when we see here god made his word good against his owne deare people , if yee sinne i will scatter you to the farthest parts of the world , wee see in the former verse . a proud , presumptuous sinful disposition , may slight god , & the messengers of the word and all ; now when wee come to threaten : but when god comes to execute , will he shake it off then ? will swearers , and blasphemers , and filthy persons shake off the execution as they can the threatnings ? god sayth none that are such shal enter into heavē , but his wrath shall smoake against them , and shall be as a fire that shall burne to hell , against such persons as blesse themselves in wicked courses ; and when god comes to the execution , they desire the mountaines to fall upon them . there are none more presumptuous against the threatnings , & none more base and fearefull when it comes to execution . as wee see in presumptuous , prophane belteshazer , that was quaffing in the boules of the temple , and scorning religion , and god ; when there comes a hand-writing on the wall , his knees knocke together , and his joynts tremble : so let there be any evidence of execution ; and wee see all the tyrants in the booke of god , and that have beene in the world that have trifled at religion , of all men they are most disconsolate and fearefull , as wee see in belteshazer and others . i beseech you therfore take heede : god will seale all his threatnings with executions in due time , as he did to his owne people , what is the reason wee should promise our selves more immunitie then they had ? if yee turne and keepe my commandements , and doe them . here are three conditions . though you were were cast to the utmost parts of the world , i will gather you thence . if you turne . the holy man nehemiah , puts god in mind of his promise , and his argument is from the like , and indeed from the lesse to the greater : because , god would rather of both performe his promises then his threatnings ; because mercy is his owne proper worke . now , as he had beene just in punishing his people , so he would be mercifull in restoring of them againe ; therefore he saith , returne and keepe my commandements and doe them , and though yee were scattered to the utmost parts of the earth , yet i will gather you thence . and hee did gather them thence upon their repentance , he did performe his promise at length . beloved , the full accomplishment of this yet remaines ; for this people to this day , since the death of christ , since they drew the guilt of that sacred blood on them , they are scattered about the earth to every nation , and have not a foot of land of their owne , but are the scorne and hissing of nations : notwithstanding this promise will bee performed upon their repentance , god will bring them againe , as saint paul calls it a kind of a resurrection , the conversion of the jewes . so it is true of us all , though we were scattered as dust , as wee shall be , in the grave ere long turned to dust , god will gather the ashes , hee will gather all those parts of ours : even as his power gathered his people together , so his power at length will gather us all ; we have his promise for the one , as well as the other . therfore let us comfort our selves with the performance of this promise , for the performance of the grand promise of the resurrection . indeede the grand promise of the resurrection , is the ground of the performance of all other promises . as you have it in ezekiel , concerning the dry bones : saith god , i will cloathe these dead bones with flesh and skin , &c. therefore i will restore you againe . god that will restore our dust , and bring our bodies together , that were scattered here and there , he will restore us out of sicknes and trouble , if it stand with his glory and our good . now , after the argument that he useth to perswade god from his word of threatning and promise , he comes to the argument from their relation . these are thy servants . though sinfull servants , yet they are thy servants : these are thy people , thou hast no other people in the world but these , and thou art their god : he pleads from former favours . thou hast redeemed them by thy great power and strong hand . it is a good argument to plead with god by former favors : because there is no shaddow of change in him ; he is alway like himselfe , hee is never drawne dry . and it is a great honour to go to him for new favours upon former ; because hee hath an infinite supply . we may draw so much from men , as they have not afterwards to make good , but wee cannot honour god more , then to goe to him with a large faith , to fetch large favours from him : the more hee gives , the more he can give , and the more he is willing to give , to him that hath shall be given . we cannot honour god more , then to goe to him upon former favours , and with inlarged desires , thou hast redeemed us and beene gracious to us before . wee may much more take this argument in our mouthes , and presse the majesty of god : thou hast redeemed us , not out of egypt or babylon , the land of the north , but with the blood of thy sonne , from hell and damnation ; and therefore thou canst redeeme us from this petty misery , from these enemies : we may allege that grand favour to all other petty redemptions , whatsoever they are . hee that hath given us christ , that hath not spared his owne son , but gave him to death for us all , how shall he not with him give us all things else ? rom. 8. he that hath been so large and bountifull as to give us his own sonne , that gift to admiration , so , god loved the world , how cannot we plead with him for all other favours whatsoever , whether they concerne the life of grace or glory , or our present condition while we live in this world ? wee may pleade it much more i say , thou hast redeemed us . but these things i will not presse further now . in the eleventh verse he comes to presse it still , and repeates that which hee had said before , lord i beseech thee , let thine eare bee attentive to the prayer of thy servant , and of thy servants that desire to feare thy name . let thine eare be attentive to the prayer of thy servants . it is a prayer , and thou art a god hearing prayer . they be thy servants , and thou regardest thy servants . here are but a few petitions in this large request : remember , be attentive , and give me favour . the most of the prayer is spent in a preparative considering the attributes of god , and in confession , & strong reasons from the word , of promises and threatnings , and from their relation ; and then he makes good the relation , wee are thy servants , because wee desire to feare thy name . to shew that indeed : it is an excellent skill and art in prayer , to have strong arguments . then the suit comes off easily : as in psal. 90. it is a prayer of moses the man of god , and yet the least part of the psalme is prayer : teach us to number our dayes , &c. that is all the petition , though the petition be short , yet it is efficacious when the heart is warmed and strengthened with strong reasons before ; when the heart is elevated and raised with the consideration of the majesty and the truth of god ; and when the heart is strengthned with strong convincing reasons , that god will heare , when wee presse him with his word : i say , when the heart is thus raised and warmed , all the petitions come easily off . therefore it is an excellent thing , beloved , to study the scriptures , and to study all the arguments whereby holy men have prevailed with god in scripture , and to see in what case those arguments were used ; they are of use and force to prevaile with god . it is a pittifull thing now , for christians under the glorious light of the gospel , to come to god only with bare neked petitions ( if they come from a true heart , they have their force that god should regard them ) and have not reasons to presse god out of his own word , they cannot bind god with his own promise , nor with arguments that hee hath been bound with before . let a child but cry to the father or mother , there is reliefe presently for the very cry : but if it bee not one that is a child but is of growne yeares , the father lookes for arguments that are mooving to presse him with : so here , nehemiah he presseth god with moving & strong arguments , and hee repeates and forceth them ; hee doth not onely alleadge them , but inforceth them , oh lord i beseech thee let thine eare he attent to the prayer of thy servant , and of thy servants that desire to feare thy name . he desireth god to bee attentive . hee presseth god , and indeede he doth it to warm his owne heart : forwhen we have humbled our heart low enough , and broken it with the consideration of our own unworthinesse ; and then warmed it with the consideration of gods goodnesse , and strengthened it with the consideration of gods promise and truth ; then wee are sure of a gracious successe . let thine eare bee attent to the prayer of thy servant , and of thy servants . how did they know that they were thine ? because there was no other people in the world that knew god but they . and hee knew that the saints where ever they were had a spirit of prayer , and would remember the case of the church ; therefore he saith remember my prayer , and the prayer of thy servants : for if the prayer of one righteous man prevaile much , much more the prayer of many . if there had beene but ten righteous in sodome , sodome had beene preserved . now this hee aleageth to god , remember the prayer of thy servant , of mine , and the prayer of thy servants . as tertullian an anciant father saith very well , when men joyne together , they offer a holy kind of violence to god : prayer is a kinde of wrastling , and contending with god , a striving with him . let me alone saith god to moses . it is a binding of him with arguments , and promises of his owne ; and it is so forcible that he desires ( as it were ) to bee let alone : now if the prayer of one , be a wrestling , and striving and forcing of him , as it were against his will , ( that he said , let me alone ; as if he could doe nothing except he gave over praying ) what are the prayers of many , when there is a multitude of them ? therfore we may looke for a comfortable issue of our prayers , and humiliation , that is performed at this time . the desires of so many christian soules touched with the spirit of god , and with the case of the church ( which god doth tender ) cannot bee unefectuall , it must needs draw plenty of blessings from heaven . i will not enter into the common place of prayer , having spoken of it upon another occasion : but surely you see the holy man nehemiah stood so much upon it , that hee hoped to speede , because hee , and others prayed ; ( holy daniel , and others with him ) it was such a gracious messenger to send to heaven for helpe and for all good , that daniel , though it cost him his life , that he should be cast into the lyons den , hee would not omit it for his life . take away prayer , and take away the life and breath of the soule ; take away breath , and the man dies : as soone as the soule of a christian beginnes to live he prayes . as soone as saul was converted , behold hee prayeth . a child as soone as hee is borne , hee cryes ; and a christian will not loose his prayer for his life , as we see in holy daniell . for what is all the comfort that he hath , but that that is derived from god ? and god will be sued unto for all the favours hee bestowes : whatsoever is from his favour it comes as a fruit of prayer ( for the most part ) though he goe beyond our desires many times : yet ordinarily what we have if we bee his children , we have it as a fruit of prayer . therefore i beseech you let us be stirred up to this dutie , as we see nehemiah here , remomber the prayer of thy servant , &c. and when wee pray to god , let us presse him , as we see here , bee attentive , verse 6. and here againe , be attentive , he presseth upon god . it is no sinfull tautologie to come againe and againe . god loves to heare the same song againe and againe ; this musicke is nottedious , but pleasing to him . and this pressing is for us to warme our hearts , perhaps one petition will not warme them , and when they are warmed by a second , let us labour to warme them more and more , and never give over till we have thoroughly warmed our hearts , be attentive , be attentive to my prayer , and if mine will not prevaile , be attentive to the prayers of others , let the praiers of al prevaile , the prayer of thy servant , and of thy servants . but how doth he make it good , they are thy servants ? they desire to feare thy name . emptie relations have no comforts in them : to professe ones self a servant , and not to make it good that he is a servant . wee must make good the relatiō we stand in to god , before wee can claime interest in the favor of god by our relation . servants and christians , and professors ; here are glorious titles , but if they be emptie titles , if wee cannot make them good when we come to god with them : we cannot say we have any interest in god from emptie titles , it is rather an aggravation of our sin . god will be honored in all those that come neare him , either in their obedience , or in their confusion : therefore here , the holy man did not thinke it enough to say , thy servant , and thy servants , but who desire to feare thy name . he goes to make it good that he was the servant of god , not from any outward thing , but from his inward disposition , the feare of god , which i will not now stand to speake largely of . god requires the heart , and religion is most in managing and tuning the affections , for they are the wind that carries the soule to every dutie . a man is like the dead sea without affections : religion is most in them . the devil hath braine enough , hee knowes enough ; more then any of us all ; but then he hates god , hee hath no love to god , nor no feare of god , but onely a slavish feare , he hath not this reverentiall feare , child-like feare . therefore let us make it good that wee are the servants of god , especially by our affections , and chiefely by this of feare , which is put for all the worship of god : it is put in stead of those conditions spoken of ver. the 9 if you turne to me ; and keepe my commandements and doe them , then i will make good my promise : now ( saith hee ) taking up the same strength of argumēt ; we desire to feare thy name . as if hee should have said , we turne to thee , and obey thy commandements , & desire to doe them ; it is all one , wee desire to feare thy name : for those that feare god , will turne to him , and to desire to obey his commandements and to doe them , it is all one as to doe them . if a man should doe them and not from the feare of god , all were nothing but a carkasse of obedience . i will not stand longer on that . how doth hee make it good , that hee feared the name of god ? he makes it good from this , that hee had good desires , wee desire to feare thy name . we desire it for the present , and for the time to come ; whence we will observe two or three things shortly , as may be vsefull to us . first of all out of this , that this desire to feare the name of god , is brought as an argument to prevaile in prayer , we may observe that , those that will prevaile with god in prayer , must look to the bent of their soules for the time to come , and for the present . regard thy servants that desire to feare thy name : for to come to god without such a f●ame of soule as this , to desire to please god in all things for the presēt , & for the time to come , it is to come as gods enēy ; & wil god regard his enemies ? when one comes with a purpose to live in any sin , without a desire for the time to come , to regard all gods commandements , he comes as gods enemie : hee comes as it were with his dagge to shoote at god , hee comes with his weapon . who will regard the petition of a man that comes to wound him at the same time ? whe● a man comes to god with a purpose to sinne , he comes to wound god at the same time as an enemie , and is hee like to speede ? for what are our sinnes , but that that makes us enemies to god ? they are oposite to him as can be , they make us hateful to god . therfore we must be able to say with good nehemiah , when we come to god to make it good that wee are servants indeede , we desire to feare thy name . as ieremias tells them , ier. 7. will you steale and oppresse and commit adultery , and yet stand before me ? will you doe this and this villany , and stand before me ? what hast thou to doe ( saith god ) psalme 50. to take my name into thy mouth and hatest to be reformed ? if we hate to be reformed , and do not desire to serve god for the time to come , what have wee to doe to take his name into our mouthes , especially in the holy exercise of prayer ? psalme 66. if i regard iniquitie in my heart , the lord will not heare my prayer . if a man doe but regard to live in iniquitie for the time to come , the lord will not heare his prayer . therefore if wee will bee able to prevaile with god in our petitions , we must say with holy nehemiah , wee desire for the time to come to feare thy name . i beseech you let us remember it . and then ( to omit other things ) wee desire to feare thy name , we see that religion , especially is in holy desires . the greatest part of christianity is to desire to bee a sound christian with all his heart . religion is more in the affections of the soule , then in the effects and operations : it is more in the resolutions , and purpose of the soule , then in any effects wee can yeeld to god . there is much desire in al our performances : therefore saith the holy man here , we desire to feare thy holy name . why are desires , such trialls of the truth of grace ? because they are the immediate issues of the soule : desires , & thoughts and such like ▪ they are produced immediately from the soule without any help of the body , or without any outward manifestation , they shew the temper and frame of the soule . thereupon god judgeth a man by his desires ; and that which he desires , if it bee a true desire , hee shall have and be partakers of . the godly man desires to serve god all the dayes of his life ; and for ever hee shall doe it : a wicked man desires to offend god if he might live everlastingly : god lookes upon him as his desire is , he shall not alway sinne here : but because hee hath an infinite desire of sin , he shall bee punished , in hell eternally ; god lookes upon him as he desires , god values men by their desires . but how are the truth of these desires knowne ? i will name a few signes . the truth of those desires may be tryed thus , if they be constant desires , and not flashes : for then they come from a new nature . nature is strong and firme : art is for a turne , to serve a turne : when men personate a thing they doe it not long ; creatures that are forced to doe so and so , they returne to their own nature quickly : but when a man doth a thing naturally , he doth it constantly . so constant desires argue a sanctified frame of soule and a new creature ; they argue that the image of god is stamped upon the soule . therupon wee may know that they are holy desires , that that they spring from a holy soule , if they be constant , if they be perpetuall desires , and not as a torrent that is vented for the present on a sudden , and then comes to nothing after : they are constant . and likewise , if these desires be hearty strong desires , and not onely strong but growing desires ; desire upon desire ; desire fed with desire still , never satisfied till they be satisfied . strong and growing desires argue the truth of desires : as indeede a childe of god hath never grace enough , never faith enough , never love enough , or comfort enough , till he come to heaven . they are growing desires more & more : the spirit of god that is the spring in him , springs up still further and further , till it spring to everlasting life , till it end in heaven , where all desires shall be accomplished , and all promises performed , and all imperfections removed , till then they are growing desires still . wee desire to feare thy name , and to please thee in all things . againe , true desires , they are not onely of the favour of god , but of graces for the altring of our nature : as nehemiah here , he desires not the favor of god so much , as he desires to feare gods name . now when desire is of graces , it is a holy desire . you have not the worst men , but would desire with balaam , to dye the death of the righteous , &c. that they might injoy the portion of gods people : but to desire grace , that is opposite to corrupt nature , as fire and water , this is an argument of a holy principle of grace in us , whence this desire springs , when we desire that , that is a counter poyson to corrupt nature , that hath an antitipathy to corruption . therefore , when a man from the bottome of his heart can desire , oh ! that i could serve god better , that i had more liberty to serve him , that i had a heart more inlarged , more mortified , more weaned from the world ; oh! that i could feare god more . and of all graces , if it be a true desire , it is of such graces as may curbe us of our sinfull delights , and restraine us of our carnall liberty , and knit us neere to god , and make us more heavenly minded : the desire of these graces shew a true temper of soule indeed . true desire is carried to grace as well as glory , and the desire of heaven it selfe . a true spirit , that is touched with grace , with the spirit of god ; it desireth not heaven it self so much for the glory , and peace , and abundance of all contentments , as it desires it , that it is a place where it shall be freed from sinne , and where the heart shall be inlarged to love god , to serve god , & to cleave to god for ever : and as it is a condition wherein he shall have the image and resemblance of iesus christ perfectly upon his soule : therefore wee pray thy kingdome come , that is , we desire that thou wouldest rule more and more largly in our soules , and subdue all opposite power in us , and bring into captivity all our desires and affections , and let thy kingdome come more and more . let thy will be done by us , and in us more and more , in earth as it is in heaven . here is a sweet prayer now serving to the first petition , the hallowing of gods name , when we desire more to honour god , and to that purpose that he may rule in us more , and make us better : these desires argue an excellent frame of soul , as we see in nehemiah , our desire is to feare thy name . true desires are likewise to the meanes of salvation ▪ and to the meanes of salvation as they convay grace , as sincere milke ; as you have it 1 pet. 2. as new borne babes , desire the sincere milke of the word . where a man hath holy desires of any grace , and hath them in truth , hee will desire those meanes , whereby those graces may most effectually bee wrought in his heart : therefore hee will heare the word , as the word of god ; hee comes not to heare the word because of the eloquence of the man that delivers it , that mingles it with his owne parts , hee comes not to heare it as the tongue of man : but he sees god in it ; it is the powerfull word of god , because there goes the efficacie of the spirit with it , to worke the graces he desires . therefore a man may know by his tast of divine truth , whether he desire grace : hee that desires grace , desires the meanes that may convay grace , and especially so farre as they convay grace . as new borne babes desire the sincere milke of the word . you cannot still a childe with any thing but milke , he desires no blending or mixing , but onely milke : so a true christian desires divine truthes most ; because the spirit of god is effectuall by them , to worke grace and comfort in him . i will not inlarge my selfe in the point . the comfortable observation hence is this , that weak christians , that finde a debilitie , and faintnesse , and feeblenesse in their performances ; hence they may comfort themselves , by their desire to feare god , and to worship god , and to serve him : if their desires bee true . therefore in isaiah 26. the church alledgeth it to god , in the way of thy judgements have we sought thee , &c. the desire of our soules is towards thy name : they bring it as a prevailing argument to god . so when we come to god , the desire of our soules is toward thy name . lord our indeavours are weake and feeble , but the desire of our soules is to thy name , and thou wilt not quench the smoaking flax : therefore wee come to thee with these weake and poore desires that we have : the lord will fulfill the desires of them that feare him , psal. 145. if they be but desires , if they be true , and growing , and constant desires , and desires of grace as well as of happinesse , as i shewed before . the reason why god accepts them , is partly because they spring from his owne spirit : these desires they are the breathings of the spirit . for even as it is in places where fountaines and springs are digged up , they are knowne and discovered by vapors , the vapors shew that there is some water there , some spring , if it were digged up : so these desires , these breathings to god for grace and comfort , these spirituall breathings , they shew that there is a spring within , and spirit within , whence these vapors and desires come ; therefore they are accepted of god , because they spring from his owne spirit . and because they are pointed to heaven-ward , to shew that a man is turned ; for it is put here instead of turning , turne yee to me , saith the lord ; and he answereth here instead of turning , my desire is to feare thy name . because , when the desire is altered , then the frame of the soule is altered , a man is turned another way ; the desire is the weight of the soule . what carries the soule , but desire ? now when the soule is carried another way then before , it argues an alteration of the frame , therefore it pleaseth god to accept of thē . i beseech you let us often enter into our owne soules , and examine what our desires are , which way the bent of our soules is ; what cause we would have to flourish and prevaile in the world , christs , or antichrists , for god esteemes us by the frame of our desires : who desire to feare thy name . and prosper i pray thee thy servant this day . now he comes to his petition , prosper i pray thee thy servant this day . hee doth not capitulate with god for particular matters much , ( for he knew hee had to deale with an all-wise god ) but hee commends his petition in generall , prosper i pray thee thy servant , &c. he was to attend the king , and he was in his attendance to mind the state of the church , for the re-edifying the walls and gates of ierusalem : now saith he in generall , prosper thy servant , he leaves it to god , how , and in what manner , being to deale ( as i said ) with an infinite wise god : onely he prayes in generall , prosper thy servant this day . he comes againe with his relation of servant , to teach us alway when wee come to god , to looke in what relation we stand to him , whether we be true servants or no : what work we doe for him , in what reference we doe what we doe , whether we doe it to please him as servants , or no . i said something of the relation of servant before : i will adde a little here , because he repeates it foure or five times in this short prayer . in all our services wee should looke to god : for our ayme in our workes shew what they are , whether they come from servants , or no . as the stamp upon a token makes it , if there be a good stamp on it , it is not the matter that makes it current . a stamp on silver makes it current as well as gold , though the metall of gold be better . so when things are done , because god commands them , to please god , as a service to him : this makes it good that we are servants indeed , that the relation is good . when we goe about the service of the church or country , or place we live in , to thinke i doe god service here , and doe it as a service to god , who will be honoured and served in our service to others : herein i am a good servant , though the matter of my service be a common , base , and meane matter ; yet it hath a stamp upon it , it is gods will , god hath placed and planted mee here , and he will be served of me in this condition at this time , though the matter of it bee an ordinarie thing . i know it may helpe the good of the church : it hath reference to the will of god , and the good of the church . thus if wee doe what wee doe with an eye to god in the place where hee hath set vs , that wee doe it as to him , we are gods servants whatsoever the worke is . and let us remember oft to thinke of it , to bring it in our prayers : master ( say they when they were ready to be drowned ) dost thou not care that we perish ? they put him in minde of the relation they were in to him . so when we can put god in minde of our relation , father , we are thy children , lord , we are thy servants ; it will strengthen our faith and hope of all good . will a master suffer his servant to miscarrie in his service ? surely god will never turne away true hearted servants , that have served him a long time . it puts us in minde of our duty , and serves to strengthen our faith : for as it is a word of service on our part , so it is a promising word of all good from god . doth he expect , that masters should bee good to their servants because they have a master in heaven , and will not the great master of heaven be good to his servants ? you see how he followes the relation . prosper thy servant this day . what is included in this word prosper ? it includes not onely successe , ( which is the maine upshot of all , but all that tends to good successe : prosper thy servant this day ; that is , direct thy servant this day how to doe , and to carry himself . and likewise assist thy servant ; when thou shalt direct him , assist him by thy strength , direct him by thy wisedome , prosper him with thy grace , give him good successe in all . it includes direction , and assistance , and good successe ; in that he saith , prosper thy servant , it includes these things . first of all , that in our selves , there is neither direction nor wisedome , nor abilitie enough for successe : we have not power in our selves to bring things to a comfortable issue : so it inforceth selfe deniall ; which is a good disposition when we come to god in prayer . and then againe to attribute to god all , both wisedome , and strength , and goodnesse and all : here is a giving to god the glory of all , when hee saith , prosper thy servant this day . then in the third place , here is a dependance upon god ; not onely acknowledging these things to be in god ; but it implies a dependance upon god for these , prosper me lord , i cannot prosper my selfe ; & thou who art the creator , hast wisedome and strength , and goodnesse enough : therefore i depend upon thee ; upon thy wisedome for direction , and upon thy strength for assistance , i depend upon thy goodnesse , and all for a blessed issue , here is dependance . againe in the fourth place , here is a recommendation of all by prayer : a recommendation of his inward dependance upon god for all . now lord prosper thy servant . so that when we come to god for any prosperity and good successe , let us remember that wee bring selfe-deniall , and an acknowledgement of all excellencie to be in god ▪ to guide and direct and assist , and blesse us . and remember to depend upon him , to cast our selves on him : to bring our soules to close with the strong and wise , and gracious god , that god and our soules may close together . and then commend all by prayer to cast our selves and our affaires , and to roll our selves ( as the scripture saith ) and all upon god : and then wee shall doe as the holy man nehemiah did here , we shall desire to good purpose that god would prosper us . indeed it is not in man to guide and direct his owne way . wee are darke creatures , and we have not wisedome enough : and we are weake creatures , wee have no strength : we are nothing in our owne strength . and for successe , alas a thousand things may hinder us from it ; for successe is nothing but the application of all things to a fit issue ; and foreseeing all things that may hinder , and a removing of them ; now who can do this but god ? one maine circumstance that besiegeth and besets a businesse , may hinder an excellent businesse : who can see all things that beset a businesse ? all circumstances that stand about a businesse ? who can see all circumstances of time , and place and persons , that are hindrances , or furtherances ? it must bee an infinite wisedome that must foresee them , man cannot see them . and when men doe see them , are there not sudden passions that come up in men that robbe them of the use of their knowlege ? that though they know them before : yet some sudden passion of feare or anger may hinder the knowledge of a man , that he is in a mist , when hee comes to particulars : whē hee comes to apply the knowledge that he had before , he knowes not what to doe . so that unlesse god in a particular busines give successe , ( who is infinitely wise and powerfull to remove al hindrances ) there will be no successe . as it is in the frame of the body , it stands upon many joynts , and if any be out of tune , the whole body is sicke . and as it is in a clocke , all the wheels must be kept cleane and in order : so it is in the frame of a businesse , there must all the wheeles be set a going , if one be hindred there is a stop in all . it is so with us in the affaires of this world , when wee deale with kings and states , if all the wheeles be not kept as they should there will be no successe or prosperity . nehemiah knew this well enough , prosper thou therefore . he meant not to be idle when he said this , prosper thou : for he after joyned his owne diligence , and waited . therefore joyne that , if we would have our prayers to god , and our dependance upon him effectuall for prosperity and successe , be carefully to use the meanes , as he did , he stands before the king , and observed how he carried himselfe to see what words would come from the king ; and then hee meant after to put in execution , whatsoever god should discover . it should teach us ( to make this use of it ) when we deale in any matter , to goe to god to prosper it , and give successe , and direction , and assistance , and a blessed issue . for god , that we may alway depend upon him , he keepes one part in heaven still : when he gives us al likelihood of things upon earth , yet he reserves still the blessing , till the thing be done , till there be a consummation of the businesse , he keepes some part in heaven : because he would have us sue to him , and be beholding to him , he will have us go up to heaven . therefore when we have daily bread , we must pray for daily bread ; because the blessing comes from him . our bread may choake us else , we may dye with it in our mouthes , as the israelites did : but when we have things , we must depend on him for a blessing , all is to no purpose else . let us learne by this a direction to piety and holy walking with god : in all things to pray to god for a blessing . and to that purpose we must be in such a condition of spirit , as we may desire god to prosper us : that is , we must not be under the guilt of sin when we come to god to prosper us . and we must be humble , god will not prosper a businesse till we be humble . as in the case of the benjamites , when they came , they were denyed , the first , second , and third time , till they prayed and fasted , and were thorowly humbled , they had their suit denyed : if the cause be never so good , till wee be humbled , god will not prosper it : because we are not in frame for the blessing ; if we had it we would be proud . god , in preventing mercy and care will grant nothing till we be humbled . therefore let us see that we be humble ; and see that the matter be good that wee beg god to blesse and prosper us in , or else we make a horrible idoll of god , we make ( with reverence be it spoken ) a divell of god . doe wee thinke that god will give strength to an ill businesse ? this is to make him a factor for mischiefe , for the divels worke : wee must not come with such strange fire before god , to transforme god , to the contrary to that he is : but come with humble affections , with repentant soules for our former sinnes . and let the thing it selfe be good , that we may come without tempting of him ▪ let the cause be such that we may desire gods assistance without tempting of him , as we do when it is good and when we come disposed . then com with a purpose to referre all to his service . lord , if thou wilt blesse me in this businesse , the strength and incouragement i have by it , i will referre it to thy further service . let me have this token of love from thee , that i have a good ayme in all , and then i am sure to speed well . prosper now thy servant . it is an excellent poynt , if i had ●ime to stand on it . i beseech you let it have some impression upon your hearts . what is the reason that god blasts , and brings to nothing many excellent endeavours , and projects ? men set upon the busines of god , and of their callings in confidence of their wit and pride of their owne parts , they carrie things in the pride , and strength of their parts . men come as gods to a businesse , as if they had no dependance upon him for wisedome or direction , or strength ; they carry things in a carnall manner , in a humane manner with humane spirits : therefore they never find either successe , or not good successe . let us therfore commend all to god , prosper thy servant . before hee went about the businesse , holy nehemiah , he sowed prayers in gods bosome , and watered the seede with mourning ; as it is in this chapter hee mourned and prayed : when this businesse was sowne with prayers , and watered with teares , how could hee but hope for good successe , he mourned and prayed to god , heare thy servant . now when wee deale with things in a holy manner , wee may without tempting god trust him . that which is set upon in carnall confidence and pride , it ends in shame : when men thinke to conceive things in witt , i , and in faction , and humane affections , god will not be glorified this way , god will bee glorified by humble dependant creatures , that when they have done the businesse will ascribe all to him ; not unto us , but to thy name give the prayse . the direction and assistance and blessing was thine . sayth god in isay 50. towards the end , goe too now ye that kindle a fire , walke in the light of your owne fire : but bee sure you shall end in sorrow . you will kindle a fire of your owne devises , and walke in the light of your fire , you will have projects of your owne , and be your owne caruers , but be sure you shall lie downe in darkenes and discomfort ; you shall lie downe in sorrow . a proud unbroken heart accounts these courses poore courses : it is but a course of weak and poore spirits to pray and fast , and humble themselves to god , and to feare god : alasse what are these ? these are weake courses : i hope wee have stronger parts , and meanes to carrie things . so they have a kingdom in their braine . what is the issue of these vaine men , when god discovers all their courses to be vaine at length , to be winde , and come to nothing . prosper now thy servant , saith he . let us learne this lesson likewise . if wee come to god in a particular businesse , that wee are not so confident in , to be pleasing to god : yet in generall to submit our selves , lord prosper thy servant , goe before thy servant , let me deale in nothing against thy will , direct mee what is for thy glory ; and not to prescribe or limit god . prosper thy servant this day . and grant him mercy in the sight of this man . hee comes more particularly to his request , grant me mercy in the sight of this man . we see that a king is a great organ or instrument to convay good things from god ( the king of kings ) to men . therefore hee prayes that god would give him favour in the sight of the king . for a king is the first wheele that mooves all other wheeles , and as it were the sunne of the common wealth ; or the first moover that mooves all inferiour orbes : therefore in heavenly wisedome he desires god to give him favour with him . for if he had that , the king could turne all the inferiour orbes to his pleasure . indeede it were a point worthy enlarging ; but that it is not so seasonable for this time , the time being already spent . you see what great good god conveyes by kings and princes . and when god meanes to doe good to a church or state , hee raiseth up nursing fathers and nursing mothers , he wil raise up both kings , and subordinate nehemiah's , excellent men , when hee hath excellent things to doe . but the maine thing here intended , which i will but touch , is , that considering they stand in such a subordination to god , as to be instruments to convey so much good , or so much ill , as they may as it is said of ieroboam ; they either cause others to sinne , or to worshippe god . therfore we should doe as good nehemiah , hee prayes that he might finde favour in his sight . a wise and holy prayer , hee begins at the head , he goes to the spring of all good . prayer is the messenger , or ambassador of the soule ; beeing the ambassadour of the soule , it goes to the highest , to the king of kings first , to the lord of lords first ; it goes to the highest moover of all : and then desires him to moove the next immediate subordinate moover , that is , the king , that hee may moove other orbes under him , that things may bee carried by a gracious sweet course to a blessed issue . therefore the observation hence is this . that when we have to do any thing with great men , with kings , &c. how ever beginne with the king of kings , and doe all in heaven , before wee doe it in earth : for heaven makes the lawes , that earth is governed by . let earth conclude what it will , there will be conclusions in heaven that will overthrow al their conclusions . therfore in our prayers wee should beginne with god , and desire him with earnest and fervent intreaties , that hee would set al a going , that hee would set in frame these inferiour causes . and when wee have gotten what wee would in heaven , it is easie to get in earth . let us win what wee desire in heaven at gods hands , and then what an easie thing is it to worke with princes , and other governours in state , when we have gotten god once ? hath not hee the hearts of kings in his hand as the rivers of waters : to turne this way or that thē way ? as a skilfull man derives water by this chanell or by that , as he opens a vent for the water . so god opens a way to vent the deliberations , and determinations of kings and princes to runne this way or that to this good or to that , as hee pleaseth therfore considering that there is an absolute dependance of all inferiour things from god , when we have to do with kings or great men , let us alwaies beginne with prayer . as iacob when hee was to deale with esau , hee falls down and prayes first , and when hee had gotten of god by prayer , god , that makes even of enemies friends , hee turned esaus heart , of an enemie to bee a friend . and god put into iacobs heart a wise course to effect this , as to offer a present , and to give him titles , my lord esau , &c. god , when he will effect a thing amongst men , & heare the prayers that are made to him for the favour of men , he will put into their hearts such waies whereby they shall prevaile with men , as iacob did with esau . so hester , before she goes to ahasueros , she gate in heaven first by prayer , when shee had obtained of god by prayer● , how placable and sweet was ahasueros to her ? so we see in other places of scripture ; when holy men have beene to deale with men , they began with god . i beseech you therefore learne this point of christian wisedome ; if you would speede well ( as we all desire to speede well in our businesse ) especially those that have publike imployments , that they would pray to god , that hath the hearts of kings and princes in his government and guidance , that he would make them favorable . and not to thinke to carry things in a violent course ; for then god doth not usually give that good successe : but to carry things in a religious course to the king of heaven , and then to know in what termes to stand in all inferiour things , as may stand with the will of god in heaven . if so be there bee a dependance of all inferiours to god ; then we must not offend god , and goe against conscience for any : because hee is king of kings , and lord of lords . he doth not set up authoritie against himselfe , to disarme and disable himselfe : he never went to set up gods under him , to make him a cypher , that hee should make them gods , and god a man , or no bodie ; to alter all the frame of things . he never meant to set up any ordinance to nullifie and make himselfe nobodie . therefore i say wee ought to pray to god for kings , that so in our obedience we may be sure to doe nothing against conscience for any creature ; we must do all things that possible can be , that may procure the favour and ingraciate us , because it is in vaine to pray , unlesse wee use all possible meanes to winne their favour : but if it cannot be upō good tearmes , then whether to obey god or man judge ye . and as the three young men , wee take no thought to answer in this matter ; our god can def●nd us if he will . and as hester said , if i perish , i perish . when things are cleare , we are to be resolute . yet reserving due respect to gods ordinance , and to his lieftenant upon earth , i say alwaies reserving due respect , and using meanes to win favour , and also to use prayer . holy nehemiah , hee prayes here , and together with that he attends upon the king ; as good iacob observed esau : so all good meanes must bee used , or else god will not blesse our proceedings . remember , that all inferiour gouernours whatsoever , they are subordinate and dependant , and therefore they must bee regulated by a superior . they are limited , they are dependant , they are derivative : they are dependant upon god , they are derived from him . therfore as the apostle saith that servants must obey their masters in the lord . so wee must obey , & do all in the lord ; that limitation must be alwaies added : but reserving that , it is a good thing to pray that there may be favour from the king : because it is of much consequence to bring businesse to a good issue . and with prayer there must be a using meanes to get favour , alwaies with this liberty , to doe it so farre as we can with preserving a good conscience . as they have a distinction among civilians , there is a parting with a thing cumulativé and privativé . cumulativé , that is , when wee part with a thing so , as that we reserve the proprietie : privativé , when wee give away the proprietie and all . now so god parts with nothing below , as to strip himselfe , but cumulativé , hee derives authority to others , but reserves the propriety to himselfe . therefore we must obey them in him , and with this limitation as it may stand with his favour . to draw to a conclusion , in a word . you see here that any good christian may be a good statesman in one good sence ; what is that ? a good christian hath credit in heaven , and he hath a spirit of prayer , and his prayer can set god on worke , and god can set the king on worke , and hee can set his subjects on worke . now he that can prevaile with god , to prevaile with the gods upon earth here : surely such a man is a profitable man in the state . and you know god , he can alter all matters , and mould all things : it is but a word of his mouth . and what god can doe , prayer can doe ; for prayer bindes god , because it is the prayer of faith : and faith ( as it were ) overcomes god . now prayer is the flame of faith ; the vent of faith , & faith is a victorious triumphant grace with god himselfe . if it bee any , it is christians that can prevaile with god for a blessing upon a state ; then certainely there is no good christian but is of excellent service in the state , though in particular perhaps he hath not pollicie , and wisedom and government : yet hee hath gods eare to heare him , and hee can pray to god , that god would make the king , and other subordinate magistrates , favorable . you see what great good , a good man may doe in a state . the innocent man delivers the iland , as it is in iob. and the poor wise man delivers the citie , as it is in eclesiastes . a few holy gracious men , that have grace and credit in heaven above , they may moove god to set all things in a blessed frame below . and surely if this holy meanes were used , things would bee better then they are : and till this be used , we can never look for the good successe and issue of things that otherwise we may hope for . diverse things might be spoken of the doctrinal part , i will give you but a word of it . that god hath our hearts in his governement more then we our selves . i speake it to informe our judgement in a point of doctrine , whether god foresee and determine of things below upon foresight which way they shall goe ; or whether hee foreordaine , that they shall goe this way , because hee directs them thus ; that is to make god , god indeede : hee determines that these things shall be , because he determines in the series , and order of causes to bring things to passe , and to guide kings and princes and magistrates , and all this way . againe , whether god hath set all men at liberty ( in matters of grace especially ) that they may apply grace at their liberty , which way they wil , and in fore-sight which way they will apply their liberty to determine thus , or thus of them . this is to make every mans will a god , and to divest god of his honour , as if god could foresee the inclination of the creature without foresight that hee meant to incline it this way , or that way . can god foresee any entitie , and thing that hath a beeing in nature , or grace without foresight to direct it this way or that way ? he cannot , this is to make him no god . wee see god hath the hearts of kings in his power , and that is the ground of prayer for grace to them . why should we pray for them , if they could apply their own will which way they would ? why should wee give thankes for that wee have liberty to doe this way , or that way ? it stopps devotion , and petition , and thankesgiving , to say that the creature hath libertie to apply it selfe , and god seeing it would applie it selfe thus , determined so . oh , no ; wee must goe to god , he hath set down an order & course of meanes , and in the use of those meanes desire him to guide us by his good spirit , to enlighten our understandings , to guide our wills and affections by his holy spirit , because our hearts are in his governement more then our owne . if it were needfull to prove it , i could prove it at large : if there had beene such aliberty , good nehemiah would never have made this prayer . but god doth strangely put thoughts and guide all , even of himselfe : as we may see excellently in the storie of hester ) i will give you but that example and instance ▪ ) what a strange thing was it that ahasueros could not sleep , and when hee could not sleepe to call for the book , and then that hee should reade of mordecay ; and therupon to advance mordecay : all this tended to the good of the church ; it was a strange thing . and so in other things . it is a strange thing that god should put little thoughts and desires into great persons , and then follow it with this circumstance , and that , & so bring things to passe : all this is from god except we hold this , that god rules al without , and especially the hearts of men , where it is his especiall prerogative to set up his throne : we shall never pray heartily , or give thankes . and if wee doe pray and give thankes , he will put thoughts into governours mindes , strange thoughts and resolutions for the good of the church , that we could never have thought off : nor could come otherwise but from the great god of heaven and earth . we shall see a strange providence concurre to the good of al . but i must leave the enlargement of these things to your own thoughts and meditations . finis . imprimatur . thomas wykes . august 24. 1639. notes, typically marginal, from the original text notes for div a12202e-120 no promise of mercy , but to those that re . +turne . it is a good argument to plead with god for former favours . it is an an excellent skill and art in prayer to havestrong argumēts . simile . tertul. empty relations have no comforts in them . religion most seene in the affections . simile . those that will prevaile in prayer must look to the bent of their affections . christianity consists especially in holy desires . holy desires the imediate issues of the soule . tryall of desires whether true . if constant if strong and growing . if for grace as well as mercy . if more for holinesse then happines in heaven . if accompanied with desire after the means that convey grace . 1 pet. 2. vse . comfort for weake christians . psal. 145. why god accepts of desires . because they are the breathings of his spirit . simile . because they manifest the change of the soule . the true knowledg of our relation to god a meanes to strengthen faith in prayer . simile . what is included in the word prosper . in our petitions to god for any prosperitie or good successe , wee must bring selfe deniall . simile ▪ with our prayer for successe , wee must use the meanes . vse . in what condition of soule wee may expect prosperity from god the king a great instrument to convey good things frō god to men . observ. in busines with great men looke first to god . a good christian , is a good statesman god hath our hearts in his government more then wee our selves . two sermons: preached by that faithfull and reverend divine, richard sibbes, d.d. and sometimes preacher to the honorable society of grayes inne; and master of katherine hall in cambridge sibbes, richard, 1577-1635. 1639 approx. 62 kb of xml-encoded text transcribed from 47 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a12209 stc 22520 estc s114825 99850048 99850048 15231 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. a12209) transcribed from: (early english books online ; image set 15231) images scanned from microfilm: (early english books, 1475-1640 ; 1585:13) two sermons: preached by that faithfull and reverend divine, richard sibbes, d.d. and sometimes preacher to the honorable society of grayes inne; and master of katherine hall in cambridge sibbes, richard, 1577-1635. [6], 87, [1] p. by t. cotes, for andr. kembe, & are to be sold at his shop at s. margarits hall in southwarke, printed at london : 1639. on canticles i.2; coloss. iii.1. 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. 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 two sermons : preached by that faithfull and reverend divine , richard sibbes , d. d. and sometimes preacher to the honorable society of grayes inne ; and master of katherine hall in cambridge . printed at london by t. cotes , for andr. kembe , & are to be sold at his shop at s. margarets hill in southwarke . 1639. imprimatur tho. wykes . aprill 12. 1638. to the right worshipfvll sir john howland , knight . sir , these two sermons were brought unto me for the sermons of that learned and religious divine , whose name they beare : and , so farre as i am able to judge , the stile and spiritualtie of the matter argue no lesse . being earnestly requested to peruse them , i thought fit to commend them to the world under your name , because i know that you so well affected the author . now my request unto you is , that you would be pleased to accept the dedication of them as a testimony of his sincere affection , who labours , and prayes for your good in the best things , your worships to be commanded in all christian service ; r. t. the spovse , her earnest desire after christ her husband . or , a sermon preached on cant . 1. vers. ● . by that faithfull and reverend divine , richard sibbes , d. d. and sometimes preacher to the honorable societie of grayes-inne : and master of katherine hall in cambridge . psal. 73. 25. whom have i in heaven but thee ? and there is none upon earth that i desire besides thee . the spovse , her earnest desire after christ. cant . 1. ● . let him kisse mee with the kisses of his mouth , for thy love is better then wine . the holy ghost is pleased here to cōdescend to our infirmities , and that wee might helpe our selves , in our spirituall estate , by our bodily ; hee speaketh here of heavenly things after an earthly manner , and in a comfortable mystery . as in other places the holy ghost sets out the joyes of heaven by a sweet ban quet : so here hee sets out the union that wee have with christ , by the union of the husband with the wife . and that wee might the better understand what this union is , hee condescends to our weake capacities , that wee might see that in a glasse of resemblance which wee ( through our corruptions ) cannot discerne in the owne nature . this booke therefore is nothing else but a shadowed demonstration and setting forth of the love of christ to his church , and of the love of the church to christ under certaine earthly similitudes so familiarly and naturally , that the iewes tooke , and doe take great scandall at it , and therefore would not have any to reade it , till they should come ( at least ) to the age of thirty yeares ; and this , least they thereby should be tempted to wantonnesse and foule incontinency ; where in they should seeme wiser then god himselfe , and teach the holy ghost to speake . but the holy ghost is pleased thus by corporall , to set out spirituall things , which are of a higher straine , that by some deeper thoughts , and more then a taste of the one , they might bee made to transpose their affections ( which in your youthfull age are most strong ) from the heate of naturall love to a flame of spirituall desires , and to the things of god. all therefore who are spiritually minded , ( for whom chiefly the scriptures , and this holy booke of scripture were written ) must indeavour out of this shell , to take out the sweete kernell of our blessed communion with christ , howsoever others ( otherwise minded ) take offence hereat ; for here , the union betweene christ and his spouse is so familiarly and to the life pensilled out by that union which is betweene the husband and the wife , that though ungodly men may stumble here , as at some stone of offence , yet the godly may by a better hand receive instruction and much bettering from the same . to come to the words themselves , they are the words of the spouse to christ , containing in them two particulars . first , an earnest desire in these words , let him kisse mee with the kisses of his mouth . in which note 3. things further ; as , first the person desiring , the church . secondly , the person desired , christ. thirdly , the thing desired , a familiar kisse of his mouth . secondly , the ground of the desire , fetelit from the excellency of the thing desired , in these words , for thy love is sweeter then wine . from the whole in generall ; observe a spirituall contract betweene christ and his church . there is a civill contract betweene man and wife ; answerable to w ch the spirituall betweene christ and his chuch holds fit resemblance . 1. that this civill contract may hold ; both parties must consent . so it is betweene christ and his spouse ; hee was so in love with mankind that he hath taken our nature upon him , and this his incarnation is the ground of all this union of ours with him . for first , his incarnation is the cause or ground of our union with him in grace here : and secondly , our union in grace is the ground of our union with him in glory . and now that we may be a spouse to him , he gives us his spirit to testifie his love to us , that we might give our consent in love to him againe ; and that wee might be made a fit spouse for him . 2. likewise in marriage there is a communicating of all good things ; and so it is here . christ here in this spirituall contract gives himselfe , and with himselfe all good things unto us . the spirit therefore is the churches ; his happinesse the churches , his graces are the churches , his righteousnesse the churches ; in a word , all his priviledges and prerogatives are the churches ; as saith the apostle , all things are christs , and christ is yours ; and the reason is given for all are christs , and all that are christs are yours by this spirituall symbolizing contract . this excellency is spoken of by the prophet hosea ; where speaking of this spirituall contract betweene christ and his church he saith ; in that day when he shall marry her unto himselfe in faithfulnesse , he will make a covenant for her with all creatures ; with the beasts of the field , the foules of heaven , and all that creepeth upon the earth : so that upon this contract commeth in a traine of familiaritie , or league of close union between the church and all the creatures . all that he hath done , all that hee hath suffered , by this contract is made ours , and we have the benefit of all , by being his members , and of his body . object . but what have wee to bestow upon him againe ? sol. nothing at all , neither portion nor proportion ; neither beauty nor riches ; but a miserable and base condition that he took upon him . for use : this is a welspring of much comfort , & a ground of many duties . for our comfort . christ condescended so farre unto us , and into such a neare aquaintance tooke us as to make us his spouse , he who did so hath al things at his command : and then what can wee want at the fountaine ? wee can want no protection ; for that is the covering of this well : we can want no good thing , for all goodnesse is in this well of life ; we have free accesse unto christ as the wife hath to her hus band , for who should have free accesse to the husband but the wife ; or who so free as shee ? so , who hath free accesse to christ , but the spouse , or so as shee hath . yea , but we have infirmities , and are by them a wife too farre unfit for such a husband ? true indeede : but shall man beare with his wife , because shee is the weaker vessell , and will not christ much more with his spouse ? but this union of man with wife is but for a short time ; death cuts that wife , but here ( which is our chiefest comfort ) this contract is not for a time but for ever . i have married thee unto my selfe for ever saith the lord. and therefore wee shall never want potection or direction , or good thing while we are his ; and his wee shall hee ever . and thus stands the case betweene christ and us now for the duty on our part it is to love him againe with a mutuall and obedient love , to honour him as sarah did abraham , when shee called him lord ; and to manifest it by doing what hee would have us to doe , and by suffering what he would have us to beare for his sake . but to come to particulars . first , we have the person desiring , let him kisse me ; secondly the person desired , let him ; thirdly , the things , the kisses of his mouth . for the first ; me , it is here the speech of the whole church , and so of every particular member , every of which is the spouse of christ. the point from hence is : all christian savours belong to all christians alike ; wee ( all alike ) have one faith , one baptisme , one spirit , and every christian may say mee : so saith the whole church ; and every christian as well as it may so say : for all christian priviledges belong to all alike . herein take comfort then , that who soever belongs to the church in generall , belongs to thee as a particular of the whole . i name but this . now secondly , this teaches us by steps of reason to ascend from one spirituall priviledge to another , as thus ; abraham beleeved , and it was counted to him for righteousnesse ; and therefore if i beleeve , i shall be counted righteous . david sinned ; and david sinning repented and found mercy , and therefore if i repent i shall finde mercy . and thus all priviledges belong alike to all christians . every christian soule is the spouse of christ as well as the whole church . therefore saint paul thus propoun's himselfe an example to all that would beleeve in christ , 1 tim. 1. 16. god had mercy on me . where therefore hee encourageth all to come unto christ , by his owne experience , videlicet , that hee will have mercy on thee , as he had on him . whatsoeever then is promised to the whole church , that apply to thy owne soule in particular ; and whatsoever is required of the whole church , that know to bee required of thee in thy particular by christ , if thou be a member of his body , and beest in his service . but though in spirituall favours all have alike portion and proportion ; yet it is not so in outward things . for here some are rich , some poore , some honorable , and some base , and all with some difference : but in the best priviledges and best gifts there is an equall extension to all ; to the poore christian as much and as soone as to the rich : to him that is base in the eye of the world , as well and ( perhaps ) sooner then to him that is honorable . and now secondly , for the person desired ; let him . many make love to this spouse ; the divell , the world and the flesh . the divell and carnall persons make love to the soule to draw her away from christ , but shee will not turne aside , but lookes to christ still , let him kisse me . shee goes not ( as papists doe ) to peter and paul , or any saint ; but to christ , and to him onely . saith shee , he is my welbeloved and i am his , hee is my inclosure , and i am his peculiar ; none have i in heaven but him , and there is none that i desire in comparison of him . hee hath singled out me , and i him ; let him kisse me , saith the spouse , and i will kisse none but him . for the third thing , the thing desired ; let him kisse me , &c. the thing desired here , is a kisse . there are divers sorts of kisses spoken of in scripture : there is a kisse of superiours to inferiours , and of inferiours to superiours . also there is an holy a kisse , and an hypocriticall kisse , as b ioabs was to amasa , and as c iudas kisse to christ. there are kisses of love , so d ionathan kissed david ; there are kisses of subjection ; and here what is sayd , may well bee taken in sence as there , e kisse yee the sonne , &c. but this kisse is of a superiour to an inferiour ; let him kisse me with the kisses of his mouth : that is , let him shew me a further testimony of his love by his presence ; and let mee enjoy a further communion with him : or let him further assure me of his love . consider the churches meaning here : the church , however shee had good interest in this spirituall joynture at the marriage making ; yet shee , ( according to the different degrees of time ) had different degrees of desires to bee further and further assured . from solomons time , and before , even from the beginning , there was ever a desire in the church to these kisses of christs mouth ; which is , that hee would come in our nature ; and that he would manifest by little and little , and clearer and clearer , his comming in the flesh ; which accordingly he did by degrees , and with open countenance at last . as first in paradise ; a the seede of the woman shall breake the serpents head ; then to abraham , b in thy seede shall all the families of the earth be blessed ; aftēr that , to one tribe , the tribe of c iuda ; then to one family of that tribe , the house of david ; and sweetly to his prophet esay , d a virgin shall conceive ; and after with the finger of the baptist , iohn pointing to christ ; e behold the lambe of god that takes away the sinnes of the world ; and so you see how christ did reveale himselfe often , and by degrees unto his church ; answerable to which were the desires of the church for the comming of christ ; as the prophet isaiah , where hee saith , oh that thou wouldst breake the heavens and come downe . where hee prophesied of those that should waite for the consummation of israel : and thus before christ came in the flesh ; the church had a great longing after his incarnation ; as here : let him kisse me with the kisses of his mouth . but this is not all , and shee was not ignorant that this could not bee till the last time of dayes ; therefore she desireth some further meanes of aquaintance with christ , & knowledge of him ; desiring that hee would manifest himselfe more and more by his word , by his graces , and by his spirit . as therefore then the desire of the church was for the comming of christ , so now that which christians should desire and long after , is not that christ might come to them , but that they might goe to him , and that they might bee with him in glory . they love his appearance ; but because this cannot be yet ; ( though the church be still in expectation ) therefore he desireth to heare his words , or that hee would kisse her with his mouth in his word . and yet that is not all neither ; but that shee might finde his spirit now walking with her here ; and further that he would kisse her with his mouth , by encreasing his good graces in her , and by manifesting his love unto her : this is the desire of her soule . this is the whole suit of the christian church , and of every christian soule : namely that christ would thus kisse her , and that he would reveale himselfe every day more and more unto her , in his word , in his sacraments , by his spirit , and by increase of graces with a plentifull addition . this i say , is the desire of the church ; and it is the desire also of every christian faithfull soule , even that christ would thus breath upon her with the holy kisses of his lippes . and now wee come to the ground of this desire taken from the excellency of the love of christ , which is here sayd by an experience of the whole of christianitie , and by the particular of every christian soule , to bee sweeter then wine . from hence wee note two things . first , that every christian soule and the spouse in generall hath a sweete taste of the love of christ , even in this life . 2. that after this contract and taste of this love , shee hath ever springing up in her a further desire of the encrease and manifestation thereof . for the first ; as after the contract there is a more and more evident manifestation of love then was before ; yet not so full as after the marriage : so christ , though hee doe give his spouse a taste of his love here , and sends certaine love tokens unto her from heaven , some graces whereby his love is made more manifest then before it was , ( as isaack sent to rebecka some iewels and bracelets to manifest his love to her : ) yet his love is not fully manifested in this life , but is kept close untill the day of the great solemnitie . but because christ cannot delight in his spouse , unlesse she be decked with some of his graces here ; therefore here hee gives hee some hand sells of them , which are not onely a taste of his favours but the fruite of his love . the reasons are divers . the first reason is because hee would minister to her some solace after the long time of her absence from him , and that shee might not faint , but having some sweet taste of his love here , might stay her stomacke upon that , somewhat in hand , till the day wherein the lord christ will fully manifest his love unto her . the lord seeth that his children are apt to bee opprest with heavinesse here ; and therefore he gives them a taste as the earnest of the bargaine , till the whole come ; that is , somewhat to comfort them till that come that will wipe away all teares , and shut out sorrow ; when there shall be no woe . secondly , the lord gives his children a sweet taste of his love here , that by weaknesse and frailty they might not fall away and so lose their first love ( but if they should slip ) that then they might recover their first grounds , and say with the church ; wee will goe and returne to our first husband ; for it was better with us then , then now , hos. 2. 7. so strong was that love , and so sweet that wee had from him . thirdly , and this is because the manifestation of this his love doth wonderfully strengthen a christian , causing him to goe lightly through the heaviest affliction : for when christ assures a christian of his love , then no affliction will seeme grievous , but hee 'l through all , hee 'l suffer whatsoever shall be fall him for christs sake with joy . lastly , christ gives his church , and so every christian a taste of his love in this life , because he knowes we have many temptations in this world which are ready to steale away our affections , and , to rob god of his part in us ; as carnall pleasures , riches , honours , and the like . now that these might not draw away our affections ; he gives us a taste of his love , which is better then all these , and all things else ; sweeter then the sweetest wine , or best thing that can bee desired . i say god gives us the first fruits of his love here ; and it is that our affections might be preserved chast to him , and wee kept from wandering in the love of a stranger . and so hee gives us a sweet taste of his love in this life ; that neither afflictions , on our left hand , might too much presse us downe or discomfort us ; nor the pleasures and delights of this life on our right steale us from god. the use is to teach us to admire at the goodnesse of god in this , that he is pleased so to provide for us , that is , so sufficiently as to keepe us from being too much overcome with heavinesse , through the multitude of temptations and afflictions , which in this life wee are subject unto , and to expell the bitternesse there of with the sweetnesse of his love , as with sugar in the cup ; and all to have us fast unto himselfe , and our affections proper unto him . and so wee come to the second doctrine , which is this : that the church ( and so every christian ) after this contract and first taste of christs love , and evermore springing up in him , an insa . tiable desire after a further taste and deeper pledge of that love . the reasons why are two . the first may bee taken from the nature of true love , which is never satisfied . and hence it is that though christ give his spouse a taste of his love in his word , by sending his embassadours , his ministers with his love-letters , unto her in the gospell , giving her therein a large volume of his love ; as also in the seale of his spirit , and sacramēnts ( those love-tokens ) and in many other worthy influences ; yet all this cannot satisfie her thirsty and more desiring soule ; but christ , having thus manifested his love unto her , in the first fruits , shee must have more of the same , and still longs to have a further assurance . the second reason may bee drawne from christs infinite riches , who ( therefore ) is so infinite in his gifts and glory , in his power , in his bountie , in his pleasures , joyes , and the like , that we know no end thereof . he hath all things , all power is given him in heaven and in earth ; every way infinite in himselfe and in his bounties infinitely magnificent , and how ( then ) can the spouse but have an infinite desire to a further and still further taste of his love , and of a nearer communion with him ? and so whether we regard the nature of love , which is never satisfied ; or whether wee consider christs infinite riches manifest in his truth ; there must be an in satiable mind of desire in a christian , to bee further filled with , and more fully assured of the love of christ. where grace is , there is a further desire of growing in grace ; and it is an higher degree of love to desire an enjoying of the presence of christ , then to desire to enjoy heaven it selfe , which cannot be yet . therefore here let us try our love by our labouring , for that sight of christ w ch we may have of him in this life below ; and here lot us desire often and much to see him in his ordinances , where hee manifests himselfe in a speciall manner . therefore i say , art thou sicke and in prison , or so lame of thy limbes that thon canst not come to the assembly ? and is it therefore thy greatest trouble , and the great greefe of thy soule that thou art thus shut out from the presence of christ and the angells in his ordinances , and from the congregation of the saints , where he by familiar kisses useth to manifest his love to thee and to them ? and if so , it is well . but here i cannot but wonder how some persons dare to take upon them the name of christianitie ; and yet thinke the men too holy , and the course too strict that lookes that way . surely such want the true character of a right christian , which is to have a further and further desire of the manifestation of christs love . many of these neglect the ordinances of god , or if they come where they may bee had , never desire by them a further increase , as it were the inward kisses of christs mouth : but content themselves with the outward ; even the barke of those ordinances . when the spirit should witnesse and seale up this love , the love of christ to their soules by an inward kisse , they content themselves with the outward , the bare hearing of the word : but mark what i say ; where this further desire of familiaritie with christ is not , there is but a barren soile and soule of a christian : there is no true taste of christs love ; for if there were , there would be a further desire of growth in that affection . there are some that make a faire profession like unto many that marry to cloake their adultery ; for so , such professe christ to cover their strong covetousnesse and other strong faults , that they may have more libertie to commit sin . but christians , truly religious must not content themselves with outwardnesse in these kisses , but give , as the outward man , so the sacrifice of the inwaid ( the soule ) unto god. let those that finde ( after such tryall ) these desires springing up in them ; comfort themselves in this , that they are christs , and that christ will manifest his love more and more unto them . for he hath promised to grant the desires of the righteous . hast thou then a longing desire to have a further taste of the love of christ ? vse the meanes conscionably , and then be sure that christ this ioseph will open himselfe further and further unto thee , and thy soule shall know it . this for one use ; another is for exhortation and spirituall direction , as how wee shall come to a further assurance , signe , and fruit of this love of christ. my beloved if we desire it ; wee must labour to have ; first , chast judgements , and secondly , chast affections . a chast judgement from errour , heresie , and schisme ; and affections chast from the world , from pleasures and the like : for christ is wonderfull jealous both of our judgements , and of our love . therefore paul desires to present the corinths a pure virgin unto christ. and further as we must affect goodnesse , so wee must professe truth ; wee must have chast judgements , as well as chast affections : the spouse of christ as shee is pure in affections , so shee is is pure in judgement ; shee heares his voyce and followes him . whatsoever comes not from the word she receives not but rejects it . and as her judgement is right set , so her affections are pure and holy . now therefore labour for these ; that is , for chast affections . christ will not have us to divide our affections ; some for him , and some for the world ; or partly for pleasures , and partly for him ; no , hee will not have it so : for , a fire divided hath lesse heat . hee will have the whole heart and the whole of our affections , or he will have neither heart nor affection . if wee give our hearts to the world or to the pleasures of the world , ( the love of which is enmity with god ) then have wee an adulterous heart : which to doe is a double sinne , as it is for a wife to commit whoredome ; for in her whoredome there is a breach of chastitie , and breach of the marriage band . and indeed to embrace the world after we are contracted unto christ , what is it lesse then whoredome , and a breach of covenant in our spirituall contract with christ ? therefore , beware of worldly-mindednesse , which as glew will tie all thy affections so fast to the earth , that thou shalt not be able to lift any to christ. take heede of the pleasures of the world , least they drowne thy soule in perdition and destruction , as the apostle saith , 1 tim. 6. 9. for many soules hath this sea covered , even of those that have professed with the best , and have gone for good christians . but thirdly , if wee will grow in the assurance of the love of christ , and have more familiar kisses of his mouth ; then labour we to get an humble heart , by searching out our owne great unworthinesse , in respect of what wee are , or were by nature . indeed , we may disparage our credits by abasing our selves in respect of men , but never can wee be too much humbled to our saviour , in acknowledging our selves unworthy of all that wee have . there is no danger in debasing our selves to our saviour ; nay 't is for our greater honour with god : for , those that thus honour him , hee will honour and grace with his blessings , who giveth grace to the humble . in such a spirit he delights to dwell as a man at home , esay 66. 3. let us with all humilitie ( then ) acknowledge all to bee from his free grace ; and with iacob , that we our selves are lesse then the least of his mercies . againe fourthly , if wee will grow in the assurance of the love of christ ; let us give christ no peace , nor take any nay of him till hee hath given us the sweet kisses of his love . many times he delayes the manifesting of his love ; but what though ? yet waite thou his pleasure ; he hath waited long upon thee . we see mary magdalen , what a doe shee made when shee could not finde christ ; at last he manifested himselfe unto her , and called her by her name , demanding for what shee wept , and whom she sought ; but it was some time first . doe thou as she , give him no rest , take no deniall of him , nor give off till he answer thee : for , hee will doe it first or last . what did the woman of canaan ? shee gave christ no rest till hee did encline unto her . so iacob wrestled with god , & would not let him goe till he had assured him of his love and favour ; he i say , who hath promised to grant the desires of the righteous . o then hath he given thee any the like strong desire after him ? continue constant , importuning him by earnest and fervent prayer , and not taking off , till he incline unto thee . hee cannot stand out with thee long , hee cannot deny thee though he differ for some time and cause best knowne to himselfe ; the assurance will come , and though it tarry , doe thou waite , hab. 2. 3. fiftly , and againe , take every thing for thine advantage , and improve thy former experience as what former love , and favour , & power and fidelitie and stabilitie thou hast had , and make thy benefit of them all to thy best helpe , and till hee answer thee as hee will at last , and as hee did the woman of canaan ; plead hard for thy selfe ( as shee ) till then . christ accounts her a dog , matth. 15. 26. i am indeed so , saith shee ; but , meane time , takes good advantage of his words , and thereby pleades strongly for herselfe : no otherwise then the servants of benhadad , who watched the words of ahab , and drew comfort from them , 1 king. 20. 33. so here , make thou thy plea strong by thine owne experience , and take all advantages . god hath beene thus and thus good unto thee for many yeares ; these and these meanes hee hath given thee , and thus and thus they have wrought for thy good ; therefore say then : i will for this follow him still , and untill hee assure mee of his love in a further degree , and further doe for me . sixtly , but see thou bee modest in thy desires of this kind . desire no great matter at the first , that is , not so full an assurance of this love of christ , at the beginning of thy desires , but with observation and attendance fitting . and here observe the degrees of these kisses , and manifestation of this love . the theefe on the crosse desired but to bee remembred of christ when hee came into his kingdome no more but to bee remembred , and so no great matter . so doe thou ; doe but desire a taste of his love , though never so little . for so the deare children of god have done . they have first desired the pardon of their sinnes ; which obtained , they have proceeded to more , as humbly to beg such and such graces of the spirit as seales to assure them further and further to seale up his love unto them with his nearer communion . but this communion is not alway felt . i answer , if christ be strange to us , the fault is our owne not his ; for he is all love . and so it is eyther because our loose hearts runne after some carnall contents ; and what marvell then that christ should shew himself strange unto us who runne from him ? and that wee should goe mourning all the day long without any sense of his love ? or else it is because we will not seeke for these his kisses ; that is , for a further taste of his love as wee should in his ordinances ; or because we doe not exercise those graces that wee have as is required by our attending upon them , and by resting by faith upon gods promise for a blessing : or because wee are negligent to stir up those graces of god in us by private duties : or because wee trust our selves to bad companies , and to persons led about with evill desires , or possessed with an evill spirit : or because god would exercise and try our faith , and so let us see our selves ; that is in our owne naturall state of weakenesse . for thus hee left peter . otherwise it is christs nature to manifest himselfe and his love unto his by the familiar kisses of his mouth . now search into your hearts , and you shall finde that these or such like as these are the causes why christ is strange unto you , and why you are so sencelesse of your communion with him . consider yet againe when it is , and at what time that we have christs sweetest kisses , and are most refreshed with his loving countenance . it is not when wee lay our strength ( all of it ) upon good meanes ? and so when wee strive with god in prayer , and labour in all humility , rightly , and profitably to use all his holy ordinances ? marke these well , as the meanes to preserve and encrease the assurance of christs love in you . and further consider by what meanes and how you may fall into this deadnesse of heart , and what were the causes of it . secondly , observe how you may come to have most communion with christ , and at what time , and after what performances : as to be able to say , i was thus and thus dead and sencelesse of christs love ; but now i am thus and thus comforted and refreshed with it , i was strong for my pleasures ; now i am strongly bent to please god , and my selfe no way with his dishonour ; i was all for my selfe , now i am the least part of my selfe , so god may have all : i denyed my selfe nothing , now i pull in all things , and resigne up my selfe and all to gods will. if thus wee deny our selves in every thing and serve god in all , and this because wee will breake away from all impediments in heavenly courses , god will be sure to recompence us in spirituall things abundantly , yea and in temporall also , so farre as he shall see them to be good for us . adde yet this consideration more , that when thou wast afflicted and hadst none to comfort thee , that then , and even then the lord was most sweet unto thee , that then he refreshed thy soule with the balsome of his love . consider this and thou canst not but know what mouth hath kissed thee . these may helpe us much in getting a further assurance of christs love ; ●●e stirred up therefore to a desire to be where christ is , and to have the kisses of his love in his ordinances , so often as wee have a tender of them : so shall we get more store , and further testimonie of his favour , and so shall wee more encrease in grace , and communion with christ. so shall wee never want good assurance for a good estate in heaven , or comfort in any other estate . for cast such a man into a dungeon , hee hath a paradise there . and why there ? because christ comes to him . further , if wee have this cōmunion with christ , then though we are compassed about with death , death shall not affright us , because the great god is with us . doe with such a man what you will ; cast him into hell if it were possible ; hee having a sweet communion with christ would be joyfull even in that prison of the damned . and take this with you : the more sence you have of the love of christ , the lesse you will regard the pleasures , the riches or contempts of the world . and indeed what joy can bee compared with this , that the soule hath communion with christ ? all the world is nothing to this . and now seeing you cannot require this love of christ , yet shew your love to him as you may , and as you may manifest your love to his members , and kisse them with the kisses of your love . doe good to the poore ; especially to those poore that have the church of god in their families . as the woman powred her oyle on the head of christ ; so doe you powre some of yours upon the feete of christ. that which yee would doe to him if hee were here , that doe to his members , in whom he is after a sort present with you . thereby you may further your communion with him , and make him your debter ; then , as one saith well : hee can be no loser , that makes god his debter . the power of christs resurrection . colos. 3. 1. if yee he risen with christ , seeke those things which are above , where christ sitteth at the right hand of god. this verse hath dependance on the second chapter before , the twelve and thirteen verses of that chapter ; where the apostle tells the colossians , that they were risen with christ from the dead by faith , and quickned by the spirit that raised him : hereupon followes this inference ; if therefore yee be risen with christ , shew it by seeking after those things which are in heaven , or are heavenly . the apostle had much adoe to roote out those dangerous seedes of conceit which false teachers had sowen upon these colossians , touching some legall ceremonies ; as touch not , taste not , handle not ; he tells them that these dead things have no life of use now , and that therefore , if they be risen with christ they must fall to other matter , seeking those things that are above . these ceremonies were indeede appointed by god at the first , but now being ended and brought to their grave , they must be buried , there never to rise againe . and therefore no more to be revived as being not dead onely , but deadly . as i sayd , the apostle finding their hearts tainted with this false doctrine , having first sought by purging to drive it out of their hearts and liking ; he now begins to season them with that truth which is after godlinesse , that is , with heavenly and other truths and doctrines , not of men , such as were those of these false apostles , but of god , where hee begins with generall instructions , and then proceeds to particular callings ; as of husbands and wives , of parents and masters , of children and servan's . now because the well managing of the particular duties of these particular callings depends on a good principle ; that is , that they bee sound in christianitie , which is the generall : therefore hee begins first to season their hearts with that grace of their generall callings ; knowing that it is so much the easier to bee good in their particular callings , when they are first good in the generall . but if not good in the generall , then never good in the particular . if a good man , then a good husband , a good father , and a good master , fit for any good service ; but if not a good man , then good for nothing . so a woman , if a good woman , then a good wife , and good in any calling . so for children and servants , if good in the generall , then good in the particular also . but to come to the order of these words : they containe first a ground , and then an inference upon that ground . if you be risen with christ , there is the ground : then seeke the things that are above , there is the inference . from the ground observe two things ; first , that christ is risen himselfe ; secondly , that wee therefore shall rise . for the first , it is an article of our faith , and the holy ghost hath taken a great deale of paines to prove it . it is the confidence of christians ; it is the maine , or free hold that wee have ; for wee hold all by the resurrection of christ , as of fee ; and wee have sixteene apparitions of him to prove this . besides , it was impossible that hee should bee held of the bonds of death . impossible i say , being invested with these three offices of king , priest and prophet . impossible as hee was king ; for how then could hee have triumphed over his enemies here and in hell ? impossible as hee was priest ; for , if hee had not risen , how could hee have made daily intercession for us as he doth ? and lastly , impossible as he was a prophet , for else how could he have instructed his people in doctrines of salvation ? but when rose hee ? wee say with the scriptures and our creede , the third day . now as christ rose , and rose the third day , ( manifesting thereby that he was dead ) and this after so great basenesse , for his greater glory . so it is to teach us , that as it was with him ; so it is with all his members : never nearer helpe then when at the worst ; nor more glorious then when basest for christ , for then it appeares to bee gods owne worke , who therefore will raise them to glory , that he may be glorified in and by them . when therefore wee are in any distresse , voyd of the helpe of man , then god will come in and raise us up , whether in our credit , estate or persons , &c. onely therefore let us have patience for a while and waite his comming . but as christ is risen so we shall rise . hee is the meritorious cause of our resurrection ; hee hath deserved that wee should rise . also he is the worker of it ; and by that same power whereby he rose againe ; by the same will he raise up us at the last day . he is every way the cause of our rising , ( and hereupon ) we are risen with him : as hee was a publick person in his death ; and as upon the crosse hee stood in the place of all the elect ; so as all their sinnes ( committed , or foreseene to be committed ) were layd upon him , and hee bare the iniquitie of us all : so after and now he freed himselfe and us by his resurrection . first , he freed himselfe of his suretiship , our bond was taken up , and our debt payd ; where justice lost not a penny by us . so wee were freed in him , and for him , and therefore he rising wee are to rise with him . for what should hold us in the grave , now that deaths bands are loosed , or shal the head be above water , and the members perish in it ? but further to speake of the resurrection . this resurrection of christ is twofold ; spirituall and corporall : spirituall , when wee take life from christ ; and , ( being quickned by him ) begin to rise with him ; corporall when our bodies shall bee raised at the last day . when wee beleeve that christ is dead for our sinnes ; our sinnes are then in their grave , and christ is then crucified to us : and when wee beleeve that hee ( that was dead ) is now risen from death , and dies no more : we beleeve that our graves also shall be opened , and that we shall rise ( as he rose ) to immortalitie of life . hence every true christian may draw water of life to comfort him in all his distresses . for christ hath conquered all his spirituall enemies ; and the resurrection of christ is an evidence of his most certaine conquest of them all . for if he had not so conquered , hee could not have risen : and therefore when he rose the third day , hee bad his disciples not to feare , matth. 28. 10. as much as to say ; feare not death , for i have overcome death with the power of my resurrection from death . feare not sin , for i have satisfied for sin ; nor the divell , for i by my resurrection have layd him flat upon his backe , bruised his head , and led him in triumph openly . feare not this evill world ; for i have overcome it . and what shall i say more ? i have trod upon the neckes of all your spirituall enemies , i have conquered them all . so then , what cause of feare ? therefore , feare not ; for if you bee risen with christ , you are begotten to a lively hope ; where spirituall resurrection is , there is hope of life , as the apostle doth soundly reason , 1 pet. 1. 3. a ground therefore of precious comfort to every true christian. now in that wee are raised by the same power to a spirituall life , whereby christ rose from the grave ; it teacheth us how wee should conceive of the work of the new birth ; also of the image of god in us ; and of the new creature . the worke of grace in a christian , is not a slight worke ( a word and away , as many thinke ) but it is a powerfull worke ; as appeares in that there are so many hinderances to keepe a man ( dead in sinne ) from rising out of it : many more then there were to keepe christ from rising out of the grave of the earth . yet in his resurrection did the power of god mightily appeare , as ephe. 1. 19 , 20. now as christ was killed and had a stone rolled over his tombe : so he , that is dead in sinne , hath the stone of long custome rolled upon his heart ; which to remove requireth as great a worke of gods power as was required to raise christ. wherefore let those that finde a change in their hearts ( the stone removed ) breake forth into the praise of god for an inestimable favour such as this is , which is the powerfull worke of god , more powerfull then the making of the world of nothing ; for there are many adversaries . for another use : consider this rightly , eyther to provoke unto thankefulnesse if you have beene wrought upon ; or to prayer if not ; seeking unto god for this in the use of the meanes , who onely is able to work this change in you , and will in his good time . but to cut off many things that might here be spoken of ; wee will ( to bee short ) now speak of the inference ; if you be risen , and risen with christ by his power , then seeke those things which are above . the inference or reason is thus much : they that are thus risen have a new life , ( for every resurrection notes a new kind of being ) if spirituall then a spirituall being , if bodily then a glorious life . this life is sutable to our resurrection ; as if the apostle had sayd , you are risen with christ from the death of sinne , therefore manifest your resurrection by the life of righteousnesse : more specially by actions proportionable and cohaerent with your new estate . this is the meaning , from whence wee note this doctrine ; that every life and state of life requireth answerable actions ; if you be risen with christ , and so have a spirituall life as you professe to have , then carry your selves answerably , and seeke those things that are above ; that is , such things as may maintaine , and are sutable to that life of yours . this is the apostles manner of reasoning in this place . and this is so in nature , yea and so in corrupt nature ; it is so in grace , and shall bee so in glory . for the first , it appeareth plainely ; for even those creatures that are in the water , delight in it , because it is their proper element , and they cannot live without it . secondly , it is so in corrupt nature , he that is covetous , the very conceit that hee hath of his riches doth as it were feede him , he cannot live without them . so he that lives a carnall life here , dies if hee be taken from it ; then hee is as a fish upon dry ground . take a fish out of his element , and he cannot live : so for this man , take his wealth and take his life ; it is so in grace , and shall bee so in glory , when the body is risen glorious . there is a forsaking of all communion with sinfull men , and there wee shall have communion with god and christ , and christ shall be all in all unto us . then that which all creatures supply to us here , christ will there . then our songs will be holy , and our actions holy , fitting such a glorious condition . and this heaven is begun here , or it will never be . grace is therefore called heaven , because heaven is begunne where grace enters : and because glory , that is , heaven cannot begin but where grace is . so then a christian that is risen with christ , must have nothing to doe with carnall men ; nothing i say further then he is thrust upō them , or that he may convert them . they must not familiarly company with men of a contrary spirit ; they must seeke by all meanes to act godlinesse in their conversation . and thus should the life of a christian bee set , sutable to his new estate and holy calling . but if wee should try all by this rule : how few would be sound to be risen with christ ? for how few would delight in heavenly company , or in heavenly actions ; as to praise god , or to commune with god in prayer ? this is a death to most men , and to be so , is to bee out of the world ; also to have such company , and to bee so exercised is a dead life in their fleshly opinions . and now againe to the apostle ; the apostle saith here , wee must seeke those things which are above with christ. seeking implyeth first a want ; a man will never seeke for that which ( he knowes ) he hath . secondly , it implyeth a valuation and esteeme of the excellency of that thing which we seeke . thirdly , it implyeth hope to get it ; else who would seeke it , but leave it rather as a thing desperate ? fourthly , it doth imply meanes , and the use of meanes to attaine to that wee seeke through want or other wayes , with hope of finding it . lastly , he that wants a thing which he doth highly esteeme , and may attaine unto in the use of the meanes ; will by all meanes avoyd all contraries that may disappoint his hope of speeding . and here consider what this thing is that wee must seek for . briefly & in short , it is christ iesus the joy of all hearts ; in whom are hid all the treasures of knowledge and wisedome . him we seeke in capite , and together with him all those things which are above , and whatsoever tends to true blessednesse . and indeede all the excellency which wee have , or can hope to have is from above . our full happinesse and glorious inheritance is kept for us in the heavens . all our priviledges are from above ; our kingdome is in heaven ; and qualification for this happy estate spoken of there . our holinesse and heavenly mindednesse is from above ; fulnesse of grace is from thence , and all graces that lead to perfection are there . power to enable us to any holy duty is from above , yea the meanes are from above ; as the ordinances , the word and sacraments . to summe up all ; thus much the words import , seeke for a nearer communion with christ ; for a further assurance of heaven ; for a further qualification for heaven , and so as you may bee more and more in heaven while you are below on the earth , by enjoying through faith , your heavenly priviledges , prerogatives and excellencies : seeke for further increase of holinesse , for a greater measure of grace ; and for grace to bring you to the fruition of whatsoever is from above . and here attend upon the word of god , upon the sacraments , upon holy conferences where christ is present in a speciall manner ; and by holy actions seeke for glory in the use of the meanes . reach not too high , nor above your pitch , which is arrogancy , pride and high mindednesse ; but seeke for heavenly things by heavenly meanes , and in humble manner . againe , where wee must seeke the things above , because wee are risen with christ , ( the resurrection of christ being an article and ground of religion ; ) wee learne , that heavenly duties have their spring from the articles and grounds of religion . the reason is ; the ground of our faith is the cause of holy duties ; and therefore corrupt in faith , corrupt in obedience in that degree . evill opinions breed an evill life ; and a sound understanding an holy conversation . the use is to admonish us to labour to understand the maine grounds of religion , with like labour , to digest them : so as to see the truth of them in the regularitie of our lives . and here labour with god by prayer to write them in your hearts with the pen of his holy spirit . againe , in that the apostle willeth them to seeke heavenly graces , and that because they are risen with christ ; note further this inference ; that as a christian ought to be heavenly minded , that is , minded to seeke heaven ly graces ; so hee must doe it for this reason , viz. because hee is in an estate fitting for it . therefore let none say , he cannot for outward troubles or businesse ; unlesse he will deny himselfe to be a christian , by denying to have any leasure for holy businesse . he that will bee a christian must pretend to no impossibilities this way . for , art thou risen with christ ? then thou must finde time to seeke those things that are above , and to bee heavenly minded . a christian that is risen with christ will ; god here doth not as pharoah ; bid us to doe our worke , and to gather the straw our selves : but he bids us doe upon a power given us , and by quickning us with his spirit , and enabling us to doe what he requireth to be done . he fits us for such actions as hee taskes us unto , and gives us the power of doeing them . againe , so farre as a christian is raised by christ , so farre hee cannot but seeke those things that are above . wee neede not teach a bird to fly , for shee is taught of her nature so to doe ; flight is naturall to her . so a christian cannot but doe the things answerable to his christian nature . hee is of a new nature , and therefore cannot but bee heavenly minded ; hee cannot prophane the lords day , hee cannot sweare , hee cannot lye , hee cannot blaspheme , he cannot delight in carnall courses , he cannot doe these things , so farre as hee is a christian. and it is in this sense that the apostle saith , he that is borne of god sinneth not , that is , so farre as he is borne againe . againe , as hee is a christian hee may doe it , and ought to doe it , and cannot but doe it . but i adde further , and for a further point , hee glories in it . to bee heavenly minded , and exercised in spirituall duties , is his happinesse , and his joy . hee is never so well , never so much himselfe , as when he is most possessed of a heavenly mindednesse , & most frequent , or not often exercised in spirituall duties : so farre forth as hee is a christian and enlarged by the spirit of christ , so far forth he glories in holy actions & in heavenly mindednesse . is this in all true christians , if such ? what then may we thinke of the most part of the world , that professe religion but from the teeth outward ? surely they are still in the grave of old nature , they are not risen with christ. such is the ambitious man , the covetous man , the voluptuous man , for they savour not the things that are above , the truth is , they have no new nature in them : for if they had , it would lead them higher then these underfoot things , or things below . they that live in the defilements of the flesh , shew too well that they have none of this new mould in them ; for if they had , they would get strength against them ; at least they would have a continuall conflict , and wrastling in themselves to overcome them . another use may bee for tryall of thy estate ; and here see what power there is of the spirit of god in thee to make thee heavenly minded , to joy in things hat are above , more then in all the world againe . if thou finde this power in thee , then thou art a christian indeede ; thou canst then speake by experience , what is the worke of the spirit , and thou knowest well what is the vertue of the resurrection of christ. then thou canst say with saint paul , that thou art still striving to finde the vertue of christ more and more in thee , to make thy selfe more fully assured of thy part in christ , and to finde the power of his spirit mastering the power of corruption in thee in an excellent degree . let us therefore labour for this power ; for this is to seeke the things that are above ; and here let us labour to finde the want of it , and to greeve that wee have not so much of it as we have neede of . and further let us labour to know the excellency of this power , esteeming more of it then of any power else , and better then of all powers of darkenesse in this flattering world , for when all other things leave us ; the things above will comfort us , and ( for our comfort ) goe with us . let us therefore labour to see some hope of growing in them . thou hast a promise ( using the meanes ) to attaine unto them ; for the same spirit is set over by assurance unto thee that raised up christ from the dead : use therefore all sanctified meanes for the attaining of these spirituall good things , use heavenly wayes for thy way to heavenly things : attend upon the ordinances of god : labour with him in prayer to make thee such a one as hee may delight in , and fit thee for that estate that he hath provided for thee . labour to encrease in vertuous actions , and fly all contrary courses ; as worldly mindednesse , and the pleasures of this present world . beware that none of these draw away thy heart , and with it , thy selfe from an earnest seeking of heavenly things , ( so ) as thou shouldst . we are all seekers , wee are a generation of seekers , as the psalmist saith ; we seeke while wee are here , our possession is hereafter . labour therefore to see the want of heavenly graces , and to esteeme of them aright , and to see hope to attaine them , and hope to attaine them , and use the meanes , and avoid all contrary courses . doing thus you shall finde the vertue of christs resurrection raising you up more and more to seeke after heaven and heavenly things , even those things that are above . finis . notes, typically marginal, from the original text notes for div a12209-e400 loquitur ad modum nostrum , agit ad modum suum , augustin . 1. doct. generall . 1 cor. 3. 21. hos 2. 19. &c. vse . twofold . first of comfort . object . sol. 1 pet. 3. 6. doct. vse 1. vse 2. cant. 2 16. a rom. 16. 16. b 2 sam. 20 10. c mat. 26. 49. 1 cor. 16. 20 , &c. d 1 sam. 20 41. e psal. 2. 12. a gen. 3. 15. b gen. 12. 3 c gen. 49. 10. heb. 7. 14. rom. 5. 5. d esa. 7. 14. e ioh. 1. 29. esa. 64. 1. doct. 1. doct. 2. doct. 1. gen. 24. rea. 1. reas. 2. reas. 3. reas. 4. use. doct. 2. reas. 1. reas. 2. mat. 28. 18 vse 1. psal. 37. 4. use 2. 2 cor. 11. 2. iam. 4. 4. 3. gen. 32. 10. 4. luk. 7. 47. mat. 15. 22. gen. 32. 24 psal. 37. 4. 6. luk. 23. 42. object . sol. 1. 2. 3. 7. psal. 23 4. use. 3. notes for div a12209-e2560 coherence . non solum mortuae sed mortifera . divis. 2. parts . doct from the first part . 1. 2. doct. 1. f id●ia christiana , tertullian deresurrect . cap. 1. doct. 2. doct. 3. vse 1. use 2. vse 3. rom. 6. doct. generall . tanquam picis in arido , col. 3. 11. use 1. use. 2. expl. 1. what is meant by seeking . 2. 3. 4. 5. 2. what we must seeke . vse . doct. 2. vse doct. 3. 1 ioh. 3. 9. doct. 4. vse 1. psal. 3. 9. 10. psal. 2 4. a breathing after god. or a christians desire of gods presence. by the late reverent and worthy divine richard sibs, doctor in divinity, master of katherine hall in cambridge, and sometime preacher of graies-inne sibbes, richard, 1577-1635. 1639 approx. 71 kb of xml-encoded text transcribed from 132 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; 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(eebo-tcp ; phase 1, no. a12168) transcribed from: (early english books online ; image set 2553) images scanned from microfilm: (early english books, 1475-1640 ; 1082:01) a breathing after god. or a christians desire of gods presence. by the late reverent and worthy divine richard sibs, doctor in divinity, master of katherine hall in cambridge, and sometime preacher of graies-inne sibbes, richard, 1577-1635. [20], 240 p. : port. printed by iohn dawson for r. m[abb] and are to be sold by thomas slater, at the swan in duck-lane, london : 1639. publisher's name from stc. 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 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reviewed and edited 2005-01 pfs batch review (qc) and xml conversion the reverend faithfull , and profitable minister of gods word richard sibbes , d : d : master of katherine hall in cambridge & preacher of grayes inne , london . a breathing after god. or a christians desire of gods presence . by the late reverent and worthy divine richard sibs , doctor in divinity , master of katherine hall in cambridge , and sometime preacher of graies-inne . psal 42 1. as the hart panteth after the water brooks ; so panteth my soule after thee , o god. lam. 3. 56. hide not thne eare at my breathing . london printed by iohn dawson for ● . m. and are to be sold by thomas slater , at the swan in duck lane . 1639. to the christian reader . man in this world ( especially since his defection from god ) standing at a distance from his happinesse in respect of full possession ; it is not the least part of his blisse to be happy in expectation . happinesse being by all men desireable , the desire of it is naturally ingrafted in every man , and is the center of all the searchings of his heart and turnings of his life . but the most of men , like the men of sodome grope and finde not the right dore : onely to a true christian ( by a supernaturall light ) is discovered both the right object , and the right way to felicitie . vpon this discovery , finding himselfe ( while hee is here ) a stranger to his happinesse hee desires to take leave of this sublunary condition , that he may enjoy him who is the desire of all nations . now although god cast common blessings promiscuously upon good and bad , yet hee holds his best favours at a distance as parents doe cherries or apples from their children , to whet their appetites the more after them . and indeede the best perfection of a christian in his military condition is , in desire and expectation , and it is enough to him that , for that he hath gods acceptation , who knowing whereof wee are made , and how unable to hold waite in the ballance of the sanctuary , takes his best gold with grains of allowance . the soule of man is like a cipher , which is valued by that which is set before it : if it weary it selfe in the desire of earthly things , like the silke-worme , it finisheth its worke with its owne destruction : but if on things above , when this earthly tabernacle is turned to ashes , there shall result a glorious phoenix for immortalitie . there are no cha racters better distinguishing a christian , then those that are inward ( hipocrisie like sale-worke may make a faire shew outward , an hypocrite may performe external works but cannot dissemble inward affections ) and amongst them , none better discovers his temper , then the beating of the pulse of his desires , w ch this worthy author ( who departed not without being much desired , and no lesse lamented hath most lively set forth in the ensuing treatise , which a christian holding as a glasse before him , may discerne whether hee have life or no by these breathings . for the obiect here propounded , what more desirable then the chiefe good ? for the place , where can it bee more desired , then in his house , where his presence is manifested ? what better end to bee in that house , then to behold god in the beauty of holinesse ? what terme of happinesse better then for ever ? this was the desire of the holy prophet david , and that it may be thy desire , is the desire of thy christian friend , h. i. imprimatur tho wykes . the contents . difference of things in the world . page 20 the scope of a good heart in the use of gods ordinances , what it is . 25 observation 1. the object of a christians desire what , 23 why said to be one thing 27 in respect of god , ibid in respect of the soule . 28 in respect of grace . 30 vse . to shew the folly of worldly men in the neglect of theone thing necessary . 35 thoughts and desires the the primitive issues of the heart . 37 how they are begotten 39 obser. 2. the spirit of god in the hearts of his children is effectuall in stirring up holy desires . 42 trial of desires whether true by their obiect . 44 by their fervencie . 45 by their constancie . ibid by their rise 47 by their end . 48 by their endeavours . 54 vse . exhortation to examine our desires . 51 strong desires how to know when they are so . 57 obser. 3 , holy desires are to bee turned into prayers . 66 reas. 1. thereby wee maintaine acquaintance with god. ibid reas. 2. thereby we manifest a good conscience . 69 obser. 4. perseverance and importunity requisite in prayer . 70 god doth not presently answer our desires and why 78 because he loues to heare us pray . ibid to keepe us humble . ibid to exercise our graces . 79 to make us prize his blessings . 80 to teach vs to use them better when we enjoy them ibid the having the spirit of prayer , better then the enjoyment of particular blessings . 81 assurance before we pray to receiue what we pray for , no hinderance to prayer 84 gods house what it is 91 love of gods children to good things constant . 99 observa . 5. god is beautiful in himself 117 in his church . 118 especially in christ. 121 christ most louely in his greatest abasement . 125 the church beautifull . in regard of the angels 129 in regard of the ordinances . 13● the word preached . 133 the sacraments . 1●8 discipline . 141 ioynt service of god. 143 in regard of the evidences of gods loue . 146 protection . 147 effectuall calling . 148 instification . 149 sanctification . 150 inward peace & joy . 152 the church of god a paradise . 157 vse . exhortation to bee in loue with the beauty of god and his house . 160 carnall men see not this beauty and why . 163 true delight wherein it consists . 166 happines of man what . 170 how to come to see the beauty of god. 172 get spirituall life ibid beg the spirit of revelation . 173 labour to see our owne deformity , 176 consider christs relations to us . 177 a continuall necessitie of the ordinances , 183 private duties must give way to publique . 186 papists their error in addition . 192 there hath alway beene a church . 198 marks of the true church . 199 abuse of things takes not away their use . 200 what estate they are in that are cast out of the church . 202 tryals of our love to the beauty of gods house , 206 how to come to see the beauty of gods house . 213 vse gods means . ibid come in faith . ibid compare the excellency of gods house with other things . 215 desire god to reveale him . selfe in his ordinances . 225 motives to labour to see the beauty of god himselfe , and of his house . 228 it makes us glorious . 229 our soules are made for these things . 231 least god remoue his ordinances . 234 a breathing after god. psal. 27. 4. one thing have i desired of the lord , that i will seeke after ; that i may dwell in the house of the lord all the dayes of my life ; to behold the beautie of the lord , and to enquire in his temple . this psalme is partly a prophesie ; it was made after some great deliverance out of some great trouble . the blessed prophet david , having experience of gods goodnesse , sutable to the trouble hee was in , in the first part of this excellent psalme , he shewes , his comfort , and his courage , and his care . his comfort it was altogether in the lord , whom hee sets out in all the beauties , and excellencie of speech he can ; he propounds the lord to him in borrowed termes . the lord is my light , and my salvation , the strength of my life . so hee fetcheth comfort from god , the spring of comfort , the father of all comfort ; hee labours to present god to him in the sweetest manner that may be , he opposeth him to every difficulty , and distresse ; in darknesse , he is my light ; in danger he is my salvation ; in weaknesse he is my strength ; in all my afflictions , and streights , he is the strength of my life . here is the art of faith in all perplexities whatsoever , to be able to set somewhat in god , against every maladie in our selves . and this is not simply set out , but likewise with a holy insultation , the lord is my light and salvation , whom shall i feare ? it is a question proceeding from a holy insultation , and daring of all other things . the lord is the strength of my life , of whom shall i be afraid ? that is one branch of his comfort . the second branch , and ground of his comfort , is the goodnesse of god , in the ruine and destruction of his enemies ; when the wicked , even mine enemies , and foes came upon me to eate up my flesh , they stumbled and fell ; he describes his enemies by their malice , and by their ruine : his enemies were cruell enemies , blood-suckers , eaters of flesh , wee call them canibals : as indeed men that have not grace , if they have greatnes , & be oppposed , their greatnesse is inaceessible , oneman is a devill to another : the scripture calls them wolves , that leave nothing till morning . as the great fishes eate up the little ones : so great men they make no more conscience of eating up other men , then oseating bread ; they make no more bones of overthrowing men , and undoing them , thenof eating bread . they eateup my people as they eatebread . but notwithstanding their cruelty , they were overthrowne , saith david , when my foes came upon me to eate up my slesh , they stumbled and fell : for , indeed , gods children , when they are delivered , it is usually with the confusion of their enemies ; god doth two things at once , because the speciall grievance of gods childrē it is from inward and outward enemies ; he seldome or never delivers them , but with the confusion of their enemies ; so he sets downe his owne comfort in the lord , by the confusion of his enemies . this will be most apparant at the day of judgement , when satan , and all that are lead by his spirit , all the malignant church shall be sent to their own place , and the church shall be for ever free from all kind of enemies . when the church is most free , then the enemies of the church are nearest to destruction ; like a paire of ballance , when they are up at the one end , they are downe at the other : so when it is up with the church downe goe the enemies , so here are the two branches of his comfort . now his courage for the time to come , that is in the third verse : though an host incampe against me , my heart shall not feare : he puts the case of the greatest danger that can be , though an host of men should incompasse me , my heart should not feare ; though warre rise against me , in this will i be confident . here is great courage for the time to come . experience breeds hope and confidence . david was not so couragious a man of himselfe ; but upon experience of gods former comfort and assistance , his faith brake as fire out of the smoke , or as the sunne out of a cloude : though i was in such , and such perplexities ; yet for the time to come , i have such confidence , and experience of gods goodnesse , that i will not feare . he that seeth god , by a spirit of faith in his greatnesse and power ; he sees all other things below , as nothing , therefore he sayeth here , he cares not for the time to come for any opposition , no , not of an army . if god be with us , who can be against us ? hee saw god in his power , and then looking from god to the creature , alas , who was he ? as michaia , when he had seene god sitting upon his throne , what was achab to him , when he had seen god once ? so when the prophet david had seene god once , then though an host incampe against me , i will not feare , &c. thus you have his comfort in the double branch of it ; his courage also , and his confidence for the time to come . what is his care ? that is the next ( i will not analyse the psalme farther then the text ) after his comfort in the lord , and in the confusion of his enemies , and his courage for the time to come , he sets downe his care , one thing have i desired of the lord , and that will i seeke after , that i may dwell in the house of the lord , all the dayes of my life , &c. this was his care ; he had so sweet experience of the goodnesse , and power of god being light , and salvation , and strength to him in confounding his enemies ; that he studyed with himselfe how to be thankfull to god , and this he thought fittest in the open great congregation ; in the church of god , among many others : therefore hee saith , one thing have i desired of the lord , and that will i seeke after still , that i may dwell in the house of the lord all the dayes of my life . now in the words of the text that i have read , there is conteined , the holy prophets care , and desire set downe first in generall , one thing have i desired of the lord , and that i will seeke after . and then a specification of that desire he specifies , what is that one thing hee desired , that i may dwell in the house of the lord : with the circumstance of time , all the dayes of my life . now after the desire in generall , set out here by the object , in generall ; the transcendent object , one thing have i desired of the lord : and likewise by the frequency , and fervency of the desire , i will seeke after it still : i have desired it , and i will not cease : so my desire , it shall not be a flash soone kindled , and soone put out ; no , but one thing have i desired of the lord , and that i will seeke still , i will not be quiet till my desire be accomplished , there is the generall desire , and the degrees of it . the particular is , that i may dwell in the house of the lord. then the grounds and ends of the particular desire , of dwelling in the house of the lord , because it is the house of god , there is a strong argument to moove him to dwell in the house of god , it is good dwelling where god dwells , where his angels dwell , and where his spirit dwells in the house of the lord , there is one argument that moved him , i desire to dwell there , because it is the house of god , which is set out by the extent of time , that i may dwell in the house of god , all the dayes of my life , till i be housed in heaven , where i shall need none of these ordinances that i stand in need of in this world i desire to dwell in the house of the lord all the dayes of my life . then the secondend is , to behold the beauty of god , that was one end of his desire , to dwell in the house of god , not to feed his eyes with speculations , and goodly sights : ( as indeed there were in the tabernacle goodly things to be seene , ) no ; he had a more spirituall sight then that ; hee saw the inward spirituall beauty of those spirituall things , the other were but outward things , as the apostle calls them , i desire to dwell in the house of the lord , to behold the beauty of the lord , the inward beauty of the lord , especially . and then the third end of his desire is , that i may enquire in his temple , hee desired to dwell in the house of god , because it was the house of god ; and to see the beauty of god ; the sweet alluring beauty of god , that appeared in his ordinances : and then his desire was to dwell in the house of god , that hee might enquire more and more , of the meaning of god still , because there is an unsathomed bottome , and an endlesse depth of excel lency in divine things , that the more wee know , the more wee may , and the more wee seeke , the more we may seeke ; they are beyond our capacity , they doe not onely satisfie , but transcend it , therefore hee desires still further and further , to wade deeper into these things , to enquire in gods temple . thus yee see the stateof the verse . there is a generaldesire propounded one thing have i desired of the lord , & that wil i seek after . and then the desire specified , to dwell in the house of the lord. and to see the beauty of the lord , and to enquire in his temple . these be the 3. ends . one thing have i desired of the lord , &c. to speake first of this desire , generally propounded , one thing have i desired , &c. and then of the increase of it , in that hee saith , i will seeke after it still , he desired it , and he would seeke more and more after it . in the desire , consider , first the object , one thing . and then the desire or seeking it selfe . first the object , one thing . was there but one thing for holy david to make the object of his desire ? was there but one thing needfull ? alas this poor life of ours , it is a life of necessities ; how many things are needfull for our bodies ? how many things are needfull for the decencie of our condition ? how many things need we for our soules ? it is a life of necessities ; how then doth hee say , one thing have i desired ? yes ; his meaning is , comparatively , i seeke for other things in their order , and rancke , and as they may stand with the mayne : but indeed one thing principally ; all the rest will follow : seeke yee first the kingdome of god , and all the rest will be cast on you . the best way to have all other things , is to seeke one thing in the first place . therefore in heavenly wisedome he saith , i desire unum uni●è , one thing after an entire manner , that i desire more then all things else . hence we may see that , there is a difference of degrees of things . god hath established in the world degrees of things ; there are some good , & some ill by his permission , & of good , there are some that are greater goods , and some lesse , there are spirituall goods , and outward goods ; and of spirituall good , there are some that are meanes leading to that which is spiritually good , and some that are spirituall good things in their owne essence , and nature : the leading preparing things , are the meanes of salvation , the word , and sacraments , and being in the visible church ; the true spirituall good , it he good that wee get by these things , faith and love , and spirituall inward strength . now that there is degrees of things , the prophet here insinuates when he saith , one thing have i desired , that is , of all these variety of things , hee desired the best that includes all in it . god to exercise the wisedome that hee hath given to man , hath planted adifference in the creatures , and hath given a faculty to man , to make a right choise in those differences : and then man makes a right choise , when hee chooseth as god chooseth : now god makes choise of spirituall things to be the best things , and them he gives to his best friends ; he knowes they will make us good , and supply all outward wants whatsoever , and sanctifie all estates , and conditions to us ; and they are eternall , sutable to the spirituall nature of oursoules . god knowes this very well : therefore god hath set spirituall things , as the one only thing : & so the soule when it is made spirituall , and hath the image of god upon it , it chooseth as god chooseth . one thing have i desired . but here it may be asked , why doth he say , one thing ? he desired not onely to live neare the tabernacle ; but to heare and see , to have the word read , and he desired thereupon grace , and then nearer communion with god by grace , to have more communion here , and fuller communion in heaven , here is more then one thing . i answere , it is all one , as a chaine that hath many linkes , yet it is but one chaine ; so all these are but one . i desire one thing ; what is that ? to live in the church of god , to enjoy the ordinances of god , and they will draw on faith , & feare , &c. the spirit accompanying the ordinances , it will be a spirit of faith , and repentance , and grace , and by those graces of faith , and the rest that accompany the ordinances , i shall have nearer communion with god here , and eternall , and everlasting communion with god in heaven , and all these are but one ; because they are all linkes of one chaine . therefore when he saith , one thing have i desired , he meanes that one thing that will draw on all other . that is the scope of a gracious heart , when it attends upon the meanes of salvation and lives in the church ; not to heare that it may heare , and there an end , and to read that it may read , to performe it as a taske , and all is done : but to have the worke of the spirit together with it , to have the ministery of the spirit in the gospell , and the spirit to increase saith , and faith to increase all other graces , and so by grace to grow into nearer communion with god in christ , that is the scope of every good hearer : therefore hee speakes to purpose , when he saith , one thing have i desired . but to speake a little more of the object , why doth he say , one thing ? first , it is from the nature of god , wee must have the whole bent , and sway of our soules to him , he will have no halting . the devill is content with halfe , if we will sinne , because then hee is sure of all ; but god will have the whole heart , my sonne give me thy whole heart , and thou shalt love the lord withall thy heart , and withall thy soule ; the bent , and sway of the soule must be that way : for it is the nature of excellent things , except w● desire them in the chiefe place , they take state upon them , god takes state upon him in this case , hee will not have us serve him and mammon , he will not have the heart divided . then againe , it is from the nature of the soule , therefore hee saith , one thing . it is the nature of the soule , when it is upon many things , it can doe nothing well : therefore that i may be religious to purpose , one thing have i desired . a streame cut into many channels runs weakely , and is unfit to carry any thing . babylon was so taken . they cut the river into many channels , and then hee that tooke it , easily passed over them . when the soule is divided into many channels , to many things , that it lookes after this thing , and that thing , and that with expence and intention of care , and indeavour . alas , where is the desire of one thing necessary all the while ? for the soule cannot goe with that strength as it should except it mind one thing : the soule of man is a finite thing , therefore except it gather its strength , as a streame that riseth of many particular lesser rivers which makes it run strongly : so the soule it cannot desire one thing as it should , except it bring all other petty streames to it , and make that the mayne desire to be saved in another world , and to have communion and fellowship with god in christ jesus , by the spirit of grace in this world , in the use of the meanes ; unlesse this be the maine care , the soule takes no good , when it is so much set on other things . then thirdly hee sets downe this one thing , ( to dwell in the house of god , to grow in grace there , as a cedar , to be a tree planted there ) from the very nature of grace , which is to unite things to the mayne ; the spirit of grace sets before the eye of the soule , heavenly spirituall things in their greatnesse , and excellency : and the spirit of grace , seeing there are many usefull things in this world , it hath an uniting , knitting subordinating power , to rancke all things so , as they may agree to , and helpe the mayne . grace confines the soule to one thing : man after his fall sought out many inventions , saith the wise man : he was not content with his condition when he stood , but hee sought out many inventions . when man falls to the creature , he knowes not where to stay ; no creature can afford a stay , and rest , for the soule long , the soule is never quiet till it come to god againe , and that is the one thing the soule desireth . the soule being sanctified by the spirit of god , it subordinates all things to this one thing . david desired many things besides this one thing , but not in that degree , but as they might stand with the desire of this one thing necessarie . grace subordinates , and ranckes all things , so as that the best things have the preheminence . therefore hee might well say , one thing , from the disposition , that grace hath to rancke all things to one . it is a promise in the covenant of grace , saith god , i will give you one heart , as soone as a man becomes a christian , he hath one heart , his heart before was divided , there was variety of objects it was set upon , god had the least piece , the slesh had a piece , and this delight , and that delight had a piece : but saith god , i will give you one heart , that is , a heart uniting it selfe in desire to the best things , and regulating all things , so as all shall be but one , that a man shall use the world as though hee used it not ; so as it shall helpe to the maine . as i sayd little streames they helpe the mayne streame running into it , so grace hath a subordinating power over all things in the world , as they may helpe the mayne . one thing have i desired ; and i desire other things as they may helpe the mayne ; grace will teach us that art , it hath a speciall art that way . so wee see both in regard of god , and in regard of the soule being finite , and in respect of the wise disposing of grace that aymes at the mayne , and ranckes all things as they may helpe the mayne , he doth well say , one thing have i desired . this shewes the vanitie , and basenesse of every worldly man , that makes the mayne worke and labour his by-worke , and the by-worke , his mayne worke : that that is the one thing necessarie , is set after all . indeed without grace this is so : the first worke of grace is to set the soule in order , to subdue base affections , to sanctifie the judgement : and when it hath set the soule in tune , and order , then it is fitted to set a right price on things , to rancke and order them as it should . so much shall be sufficient to unfold the object it selfe in generall , one thing . have i desired . now i come to the affection it selfe , set forth here by the degrees . one thing have i desired , and that i will seeke after . i have desired it , and i will desire it still , desires are the issues of the heart : thoughts , and desires are the two primitive issues of the heart : the birthes of the heart . thoughts breed desire ; thoughts in the minde or braine , the braine strikes the heart presently . it goes from the understanding to the will , and affections ; what we thinke of that wee desire , if it be good . so thoughts and desires , they , immediatly spring from the soule . and where they are in any efficacy and strength , they stirre up motion in the outward man : the desires of the soule , being the inward motion , they stirre up outward motion , till there be an attaining of the thing desired , and then there is rest . desire to the thing desired , is like motus ad quietem , as motionis to rest : when motion coms once to rest it is quiet : so desire which is the inward motion , it stirres up outward motion , till the thing desired be accomplished , and then the soule rests in a loving content , and enjoying of the thing desired . now this desire it was a spituall desire one thing have i desired of the lord. holy desires they issue from choyce : a holy wise desire ( when it is not a meere notion ) it ariseth from a choyce of a thing that is good : for desire is nothing but the imbracing , and closing with a thing that is good . the understanding must choose the good first , before the soule imbrace it . the will is but the carryage of the soule , the furthering , and promotion of the soule , to the good things discovered : so it supposeth a choyce of good things . and choyce supposeth an esteeme of the things before we choose them . and that supposeth a deliberate judging , that workes an esteeme . so that it was no hastie sudden thing , this desire , but it rose from the sanctified judgement of david , that bred a holy esteeme of these excellent things ; the meanes of salvation , having the spirit of god accompanying of them , containing such excellent comforts , as they doe . i say this desire supposes a right judgement , and thence an esteeme , thence a choyse upon all , choosing these things above all other contentments , and things in the world besides . for at this time he wanted in his family . the comfort of his wife and house , &c. tush , what doe i regard these things ? if i could enjoy the sweet , and strong , and comfortable presence of god in his ordinances , other things i could beare well enough , the want of house , and wife , and children , the pleasures , and contentments of my country : therefore one thing have i desired . it was a desire out of a high esteeme and choyse of that one thing he speakes of . the point of doctrine that i will observe in brief , ( because i hasten to the maine thing ) is this , that that the spirit of god , in the hearts of his children , is effectuall in stirring up holy desires . there is nothing tha charactizeth , and sets a stampe upon a christian so much as desires , all other things may bee counterfeit , words and actions may bee counterfeit , but the desires and affections cannot , because they are the immediate issues and productions of the soule , they ate that that comes immediately from the soule , as fire cannot bee counterfeit . a man may aske his desires what he is , according to the pulse of the desires , so is the temper of the man : desires are better then actions a great deale : for a man may doe a good action , that hee doth not love , and he may abstaine from an ill action that he hates not : but god is a spirit , and lookes to the spirit especially . it is a good character of a christian , that his desire for the most part is to good ; the tenour and sway , and bent of his desire is to good . one things have i desired : the spirit of god is effectuall in stirring up these desires . but how shall we know that these desires are the chief things to distinguish an hypocrite from a true christian , and whether they be true or no. to goe no farther than the text : desires are holy , and spirituall , if they bee about holy and spirituall things , one thing have i desired saith david , what was that ? to be rich and great in the world , and to bee revenged on my enemies ? no , no , that is not the matter , i have many enemies ; god will take a course that they shall fall ; that that i desire , is to have neerer communion with god , i desire to enjoy the ordinances of god : so his desire it was set on spirituall objects , and that argued it was a holy desire . and then againe his desire , it was a fervent desire , as he saith , one thing have i desired & thatwil i seek after . it was not a blaze or flash , that was soon in , and soon out , it was not a meere veleitie , a kind of inefficacious desire : fervency shewed that his desire was sound , hee would not bee quieted without the thing accomplished . and then constancy , when a man will not bee taken off , there is not the wickedest man in the word , but he hath good flashes , good offers , and desires sometimes , lord have mercy upon me , &c. he hath good ejaculations sometimes : i but what is the bent and sway of his desires ? this was davids constant desire : as it was about spirituall , and was a fervent , and eager desire , that he would not bee quiet , so it was constant : that that is naturall is constant , and that that is supernaturally naturall , that that is naturall in spirituall things it is constant , nature is constant . for how doth nature differ from art ? artificiall things are for a time : teach a creature beyond his nature , hee will shew his naturals , so let an hypocrite act a part , if it be not his nature , he will soone turne to his naturals , and shew that he is an hypocrite againe . constancy and perpetuity in good things , a tenour of good desires shew that the heart is good , because it is costant . and then againe his desire here of david , it was kindled from the love of god , and not out of base ends . holy desires are kindled in the soule from the love of god : for what saith hee here ? one thing have i desired , what was that ? to dwell in the house of the lord , what to doe ? to behold the beauty of god : to see god in his excellency and beauty , and worthinesse . all his desire was from this , that his soule was enamoured with the beauty of gods house . the love of god stirred up this blessed desire in the prophet , therefore it was a holy and spirituall desire . againe , as they spring from the love of god , so they tend to the honour of god : for what comes from heaven , goes to heaven backe againe : as waters that comes from a spring , they goe as high as the place they come from : so holy desires being kindled from heaven , from a spirit of love , they goe to heaven againe : the love of god stirres them up , and hee seekes gods glory , and honour , and inward communion with god in this . for a man out of a naturall desire , may desire holy things sometimes , to be free from such or such a sin , and to have such , and such a grace , not out of a desire to honour god : but if he had grace , hee sees he might escape troubles , he might be free from temporall judgements , and hee might ingraciate himselfe , and commend himselfe to this or that person , whom hee desires to benefit by , therefore hee desires as much grace as may helpe forward his intentions in the world , he joynes the world , and god together : oh no , these are not the desires that distinguish a christian from another man : but those that spring from the love of god , that proceed inwardly from the truth of the heart , and that the things themselves please god , and that there is a lovelinesse in them , and that they tend to the honour of god especially , and our own good in a secondary place , this is a character of good desires . thus we see , though i should goe no further then the text , how we may distinguish holy and heavenly desires , from other desires . one thing have i desired , and that will i seeke , &c. therefore let us examine what our desires are , what our bent is ▪ desires issue from the will and affections , and they shew the frame of the soule , more then any thing in the world . as the springs in low places are discovered by the steames , and vapours that come out of the place : men gather that there is a spring below , because of the ascent of vapours : so the vapouring out of these desires , shew that there is a spring of grace in the heart , they discover that there is a spring within . and let those that mourne in sion , that have some evidence , ( though they are not so good as they would be : ) let them looke to their hearts : what is thy desire ? what is the bent of thy soule ? when a man is once converted and turned , wherein is his turning ? especially , his minde and judgement , and esteeme of things as altered , there is a change of minde , and withall the desire , and bent of the soule is altered : that if a man aske him , and examine what the bent is of all the course of his life ; oh that god might be glorified , that his church and cause might prosper , that others might be converted , this is the bent of his soule : not that hee might be great in the world , and ruine those that stand in his way , ( this shewes that a man is a rotten hypocrite ) the bent and sway of the soule shews what a man is . because i would not have any deceived in the point , take one evidence and signe more with you , and that shall be in stead of all , and it is out of the text too , one thing have i desired , and that will i seeke after ; not by prayer onely , but in the use of all meanes : as indeed hee was never quiet , till hee was setled againe in sion ; nor then neither , till he had gotten materials for the temple , and a place for gods honour to dwell in . if desires be not the desires of the sluggard , there will be indeavour : as wee see in the desire of david here , one thing have i desired , and that will i seeke : he used all meanes to enjoy communion with god sweetly . the slug gard lusts and hath nothing : so there are many spirituall sluggards that lust , and have nothing : because they shew not their desire in their indeavours : there will be indeavour , where the desire is true . for desire springs from the will ; the will being the appetite of the whole man , voluntas appetitus , &c. the understanding carries not , but the will : when the will , will have a thing , it caryes all the parts ; hereupon when the desire is true , it stirs up all the powers and faculties to doe their dutie , to seeke to attaine the accomplishment , and possession of that that is desired . those therefore , that pretend they have good desires to god , and yet live scandalously , and negligently , and will take no paines with their soules , alas it is the sluggards desire , if they take not paines to remoove all lets , and hindrances : for a man may know the desire of a thing is good , when hee labours to set the hindrances out of the way if hee can ; if the lets and hindrances be not impossible , hee will remove it if hee can . therefore those that pretend this , and that , ( there is a lion in the way ) when they might remoove it if they would , there is no true desire : for desire is with the remooving of all possible hindrances of the thing desired . but to resolve one question . how shall i know whether my desire be strong enough , and ripe enough or no , to give me comfort ? i answer ; if the desire of grace be above the desire of any earthly thing , that a man may say with david , one thing have i desired . i desire to be free from sinne , as a greater blessing to my soule , then to be free from any calamity : oh , it is a good signe . and surely a man can never have comfort of his desire , till his desires be raysed to that pitch . for none ever shall come to heaven , that doe not desire the things that tend to heaven , above all earthly things , nor none shall ever escape hell , that doe not thinke it worse , and more terrible then all earthly miseries . god brings no fooles to heaven , that cannot discerne the difference of things . therefore let us know , that our desires are to little purpose if wee have some desire to be good , &c. but wee have a greater desire to be rich , and great in the world , to have such , and such place : if the desire of that be greater , then to be gracious with god. if we hate poverty , and disgrace , and want , and this and that more then sinne and hell , to which sinne leads , it is a signe that our judgements are rotten and corrupt , and that our desire is no pure spirituall desire : for it is not answerable to the thing desired ; there is no proportion . david saith here , one thing have i desired : his desire carryed him amaine to one thing necessary , above all other things whatsoever . thus you see out of the text , what are the distinguishing notes of true desires from those that are false . i need name no more , if we consider what hath beene spoken . now for , our comfort , if we find these holy desires : oh ! let us take comfort in our selves : for god will fulfill the desires of them that feare him : holy desires , they are the birth of gods spirit , and there is not one of them that shall be lost : for god regards those desires , my groanings are not hid from thee ; my groanings in trouble : and desires of grace . there is not the least thing stirred up in the soule by the spirit of god , but it prevayles with god in some degree ; answerable to the degree of worth in it : therefore if wee have holy desires stirred up by god , god promotes those desires , god will regard his owne worke , and to him that hath shall be given . lord be mercifull to thy servants , that desire to feare thy name , saith ezechias . it is a plea that wee may bring to god , lord , i desire to please thee , as it is , isay 26. 8. the desire of our soules is to thy name oh lord ; wee faile sometimes , that wee cannot performe actions , with that zeale and earnestnes , as wee should : but the desire , and bent of our soule is to thy name . a christian may make it his plea to god , truly our desires are towards thy name , and wee have some sutable indeavours : and our desires are more that way , then to any thing in the world . it is a good plea , though wee be much hindred , and pulled backe by our corruptions . so much for that , the act upon this object , one thing have i desired . of whom doth hee desire it ? of the lord. one thing have i desired of the lord. it was not a blind desire of the thing , but a desire directed to the right object , to god to fulfill it . holy desires are such as we are not ashamed of , but dare open them to god himselfe , in prayer , and desires to god. a christian , what he desires as a christian , he prayes for ; and what he prayes for he desires ; he is an hypocrite else . if a man pray ( as saint austin in his confessions ) that god would free him from temptations , and yet is unwilling to have those loving baites from him , he prayes , but he doth not desire . there are many that pray , they say in their prayers . lead us not in temptation ; and yet they run into temptation ; they feed their eyes , and eares , and senses with vaine things : you know what they are well enough , their lives are nothing but a satisfying of their lusts , and yet they pray , lead us not in temptation . and there are many persons that desire that , that they dare not pray for , they desire to be so bad . but a christian what hee desires , he prayes for : i desire in earnest to be in the house of the lord , i desire it of the lord , i put up my request to him ; and what i pray to him for , i earnestly desire indeed . learne this in a word hence , that , when wee have holy desires stirred up by god , turne them to prayers . a prayer is more then a desire ; it is a desire put up to god : let us turne our desires into prayers , that is the way to have them speed . one thing have i desired of the lord. the reason why wee should in all our desires , make our desires knowne to god , is , to keepe our acquaintance continually with god. wee have continuall use of desires of grace , and desires of mortification of corruptions , and of freedome from this , and that evill that is upon us : as many desires as we have , let them be so many prayers , turne our desires into prayers to god , and so maintaine our acquaintance with god. and we shall never come from god without a blessing and comfort : hee never sends any out of his presence empty , that come with a gracious heart , that know what they desire . and it brings peace with it , when wee make our desires knowne to god by our prayer , it brings peace that passeth understanding ; ephes. 4. put case god doth not heare our request , that he doth not grant what we aske ? the peace of god which passeth understanding , shall keepe your hearts and minds : so that when we put up our requests to god with thankefulnes for that wee have received , the soule will finde peace : therefore i say , let us turne all our desires into prayers , to maintain perpetuall communion , and acquaintance with god : oh ! it is a gainefull and comfortable acquaintance . it is an argument , and signe of a good conscience , for a man to goe oft to god with his desires ; it is a signe that he is not in a wicked course : for then he dares not appeale to the presence of god. sore eyes cannot endure the light : and a galled conscience cannot endure gods presence . therefore it is good to come oft into the presence of god : it shewes that the heart doth not regard iniquity . if i regard iniquity in my heart , god will not heare my prayers . it is an argument of a good conscience to come oft into the presence of god : but i will not enter into the common place of prayer . wee see next his earnestnesse i have desired it of the lord , and i will seeke after it . i will follow god still . here is his importunity in prayer , his fervency , his uncessancy and perseverance , ( as the apostle exhorts , ) hee persevered in prayer . i will seeke after it . in prayer , and in the use of all good meanes , i will doe what i can . so you see one qualification of prayer , it must be with perseverance , and importunity . god loves importunate suitors : though wee cannot endure to be troubled with such persons , yet god loves importunate suitors . as wee see in luke 18. in the parable of the widow . god there vouch . safes to compare himselfe to an unrighteous judge , that cared neither for god , nor man : yet the importunity of the widow mooved him to regard her . so the poore church of god , shee is like a widow , with her hayre hanging about her . this is sion , whom none regardeth : yet this widow , the poore church of god , and every particular member of it , they are importunate with the judge of heaven , and earth , with god , and will not he more regard the importunity of his children whom he loves , and delights in that , call upon him day and night ? will not he regard their petitions ; when an unrighteous judge shall care for the importunity of a poore widow ? thus you see the excellent fruit of importunity in our blessed saviour himselfe , and here in david , i will seeke after it , i will have no nay . therefore wee are exhorted in the scriptures , not to keep silence , to give god no rest , you that are the lords remembrancers , keepe not silence , give him no rest : as iacob with the angell , wrastle with him , leave him not till wee have a blessing . as the woman of canaan , let us follow him still , and take no nay . oh this is a blessed violence ( beloved ) when wee can set upon god , and will have no nay , but renew suite upon suite , and desire on desire , and never leave till our petitions be answered . can the hypocrite pray alway ? would you know a comfortable note to distinguish an hypocrite from a true christian ? take it hence , will the hypocrite pray alway ? sometimes he will pray ; but if god answere him not presently he gives over ; but gods children pray alwayes ; if the ground be good , if they see the excellency of the thing , and the necessity , and withall joyne at the amiablenesse of it , that it may be gotten . when they see the excellency , and the necessity and usefulnesse of the thing , and the attainablenesse of it , and that it is attainable in the use of meanes , they need no more , they will never give over . that is the reason of that in the petitions , thy kingdome come , thy will be done in earth as it is in heaven . but can wee doe the will of god on earth as it is done in heaven ? and doth gods glorious kingdome of heaven come while wee are here in earth ? no , it doth not , but the soule that is guided with the spirit of prayer , it rests not in this or that degree , but prayes till it be in heaven , thy kingdome come , i have grace now , but i desire glory , thy will be done , i desire to doe it as thy saints in heaven ; though i cannot doe it : but i desire , and i will not give god rest , but pray , till all my prayers be answered in heaven ; and then i shall doe the will of god as it is done in heaven indeed . thus we ought eagerly , and constantly to persevere in our desires , till they be fully satisfied , or else wee are but hypocrites . let us make conscience i beseech you of this duty more then wee have done , and never give god over for grace , for strength against our corruptions ; for his church : for the prosperity of the meanes of salvation : for those things that we have ground for ; let us never give him over till we see hee hath answered our desires . and when he hath answered our desires , let us goe on still to desire more : for this life is a life of desires , the life of accomplishment is heaven , then all our desires shall be accomplished , and all promises performed , and not before then . this is a life of desires , and we must be in a state of desires , and prayers still till we be in heaven . what is the reason that god doth not presently accomplish our desires ? there be diverse reasons . first of all he loves to heare the desires of his servants , hee loves to be sued unto : because hee knowes it is for our good . it is musicke that best pleaseth gods eares to heare a soule come to him to request , especially spirituall things of him which hee delights most to give , which hee knowes is most usefull , and best for us : this pleaseth him so marvellously , that he will not presently grant it , but leads us along , and along , that still he may heare more , and more from us . and then to keepe us in a perpetuall humble subjection , and dependance on him , hee grants not all at once , but leads us a long , by yeelding a little , and a little , that so hee may keepe us in a humble dependance . and then to exercise all our graces : for a spirit of prayer is a spirit of exercise of all grace , wee cannot pray , but we must exercise faith , and love to god and his church ; and a sanctified judgement to esteeme what are the best things to be prayed for : and to exercise mortification , if i regardsinne , god will not regard my prayers . a spirit of prayer is a spirit that puts all into exercise : therefore god , to keepe us in the exercise of all grace answeres not at the first . and then hee would have us to set a high price upon what wee desire , and seeke after ; if we had it at the first , we should not set so high an esteeme and price of it . and then that , wee might better use it when we have it : then wee use things as wee should doe when wee have gotten them with much adoe , when we have won them from god with great importunity , then we keepe and preserve them as wee should . these , & the like reasons may be given , & you may easily conceive them your selves . therefore let us not be offended with gods gracious dispensation if he answer not our desires presently , but pray still : and if wee have the spirit of prayer continued to us , that spirit of prayer is better then the thing wee beg a great deale . oft-times god answers us in a better kind , when he gives us a spirit of prayer : for increasing a spirit of prayer in us , he increaseth all graces in us ; what is it we would have ? this or that particular grace , but when god gives us a spirit of prayer , he answeres us better then in the thing we aske , for there is all grace . he will answer in one kind or other . but i will not be large in these points : you see then what was the affection of the holy prophet , to that one thing . one thing have i desired . and he did not onely desire it , but turned his desire into a prayer , hee prayed to god , and hee not onely prayed once or twice , but hee seekes it still , till god vouchsafed to grant it . well , but that that he prayed for , hee was assured of , and therefore what need hee pray for it ? hee had a promise , psalme 23. 5 , 6. hee shall prepare a table before mine enemies , my cup doth overflow . but what is that to this ? these be things of this life ? oh! but saith he , god will be good to me in the things of another life , and all the dayes of my life too : doubtlesse the loving kindnesse of the lord shall follow me all the dayes of my life , and i shall dwell in the house of the lord : hee takes in trust his dwelling in the house of god , and that the loving kindnesse of god should follow him all the dayes of his life , hee was assured of it , and yet here hee seekes it , and prayes for it . i note it , to shew that the assurance of the thing takes not away the earnestnesse of prayer . daniel was assured dan. 9. that god would deliver the jewes out of babylon : he had read ieremies prophesies , he knew the time was accomplished ; yet we see what an earnest prayer hee makes there . christ knew that god heard him in all his desires , that he should have all good from god , being his onely sonne , yet he prayed whole nights sometimes , and a whole chapter ioh. 17. is an excellent prayer of his : so that the assurance of the thing , takes not away prayer to god : nay it stablisheth it , for god so makes good his promises for the time to come , as that hee makes them good this way , hee will be sought to by prayer . and i may know hence that hee will make good his promises for the time to come to me , if i have a spirit of prayer for them : if i pray for perseverance to the end , that god would vouchsafe me grace to live in the church , and to grow up as a cedar ; god surely meanes to grant this , because hee hath given me holy , and gracious desires , which he would not have given me , but that hee meanes to give the thing . for this is an encouragement to pray , when i know i shall not loose my labour , i pray , because i have a promise to have it , and i know the promise runnes upon this ; but i will be sought unto of the house of judah for this , ezek. 36. for if wee have it , and have not sought it by prayer , for the most part we cannot have a comfortable use of it , unlesse we have things as the fruite of our prayers : though there be not a particular prayer for every particular thing we have of god : yet unlesse it be the fruit of the generall prayer , that wee put up daily , we cannot have comfort in it : if god give it by a generall providence as he fills the bellies of the wicked with good things . but if we will have things for our good in particular , we must receive them as the fruite of our prayers from god , you see here he seekes , and desires that that hee had a promise to have , one thing have i desired of the lord , and that will i seeke . that i may dwell in the house of the lord. it was generally propounded before , one thing have i desired , and that will i seeke after , with all my might , and what is that ? the specification of it is this , that i may dwell in the house of the lord for ever . his desire is , not only to be in gods house , but to dwell in it , to abide ; and not for a little while , but to dwell , and to dwell all the dayes of my life . the house of god then was the tabernacle , the sanctuary , the temple was not yet built : he desired to be neare the tabernacle , to dwell in the sanctuary , the place of gods worship . in the tabernacle , which in those times was the house of god , there was the arke , and the mercy-seate ; types of many glorious things in the new testament , the holy of holies , &c. and hee desired to dwell in the tabernacle , to be neare the arke , the house of god , why ? because god manifested his presence there , more then in other places . the arke hath gods name in diverse places of scripture ; because god gave his answers in the arke , in the propitiatory , or mercie-seate , they came there to know his meaning , what hee would have ; he gave his answers there . he is said to dwell betweene the cherubins : there were two cherubins upon the mercy-seate , and god is said to dwell betweene the cherubins : that is , there he was present to give answers to the high priest , when hee came to aske . david knew this well enough , that god had vouchsafed a more speciall presence in the tabernacle , then in all the places of the world , and therefore saith he , i desire to dwell in the house of the lord all the dayes of my life . house , we take for the persons that are in it , and persons that are ordered , or else it is a confusion , and not a house , it is a company of those that are voluntary , they come , not by chance into our house , those that are members of our society : but there is an order , there is a governour in a house , and some that are under government , and there is a voluntary conjunction , and combination . so the church is a voluntary company of people that is orderly , some to teach , and some to be instructed , and thereupon it is called a house . and it is called the house of god , because he is present there , as a man delights to be present in his house . it is the place where god will be met withall . as a man will be found in his house , and there hee will have suitors come to him , where hee reveales his secrets ; a man rests , hee lyes , and lodgeth in his house ; where is a man so familiar as in his house ? and what other place hath he such care to protect , and provide for as his house ? and he layes up his treasures , and his jewels in his house : so god layes up all the treasures of grace and comfort in the visible church . in the church hee is to be spoken with as a man is in his house ; there hee gives us sweet meetings ; there are mutuall spirituall kisses . let him kisse me with the kisses of his mouth , cant. 1. a mans house is his castle as we say , that hee will protect and provide for . god will be sure to protect , and provide for his church . therefore hee calls the church of god , that is , the tabernacle ( that was the church at that time ) the house of god. if wee apply it to our times , that that answers the tabernacle now , is particular visible churches under particular pastors , where the meanes of salvation are set up , particular visible churches now are gods tabernacle . the church of the jewes was a nationall church : there was but one church , but one place , and one tabernacle : but now god hath erected particular tabernacles , every particular church & congregation under one pastor ▪ their meeting is the church of god , a severall church independant . our nationall church , that is , the church of england : because it is under a government civill , which is not dependant upon any other forraine prince , it is a particular church from other nations . in that god calls the church his house , it shewes the speciall respect that hee hath to his church . god though he be present every where , yet he is present in another manner in his church . as for instance , the soule is present in all the parts of the body : but the soule as farre as it understands , is onely in the braine , as farre as it is the fountaine of life , it is in the heart : it hath offices , and functions in all the parts : but in the speciall function , the rationall function of it , as it discourseth , and reasoneth , it is in the braine : so ( for our apprehension sake ) god is every where : but as hee sanctifies , and poures out his blessings , and opens , and manifests his secrets , so he is in his church especially . god is every where , but hee is in another way in heaven then in other places , hee is there gloriously : so in earth hee is every where , but he is in another manner in the church , ( the heaven upon earth ) then in other places , hee is there as in his house to protect them , & provide for them , as his family , and there hee abides by his ordinances , and takes solace , and delight ; god delights himselfe in his church , and children , that attend upon his ordinances ; where two or three are met together , i will bee in the middest of them . when gods people meet together in the church , god is present among them . so you see in what respect , the tabernacle then , and particular churches now ( which answer it ) are called the house of god. let us learne this for our duty as well as consider our comfort , in that the church is the house of god , let us carry our selves as wee should , decently in the house of god. those that are to looke to the house of god , they should purge out all uncleane corners , that god may delight to dwell in his house still , that we give him no cause to depart out of his house . that i may — dwell in the house of the lord , &c. the act here is , that i may dwell in the house of the lord. hee did not desire to be in it for a day or a little time , to salute it , and so to leave it : but to dwell in the house of the lord , and to dwell there for ever . you see here that christians have a constant love to the best things , a constant desire to dwell in the house of god. you may thinke it a strange desire of this holy man to dwell in the house of god : but thinke then of the continuednesse of his desire , it was even to heaven it selfe , he desired to dwell in the house of god for ever . for what end ? i desire to dwell in the house of god , that i may dwell in the love of god , and in the care of god to me in christ for ever . i doe not desire to dwell in the house of god , as it is a meeting , and there an end : but i desire to dwell in the house of god , that i may dwell in the love and care of god , and not onely dwell in his care and love to me , and his care and esteeme of me , but that i may dwell in my love to him , that i may abide in his love , and faith in him , that i may abide in christ. it is not onely for a man to abide in the house of god , and goe no further then so , but to abide in the love of god , and in our love , and care , and faith , and dependance upon him , to make god our house to live , and walke , and abide in , to dwell in god , as saint iohn saith , not onely in the house of god , but god himselfe . and the upshot of all his notes, typically marginal, from the original text notes for div a12168-e290 hag. 2. 7. notes for div a12168-e1720 contents of the former part of the psalme . 1 davids comfort . 1 in gods goodnes to himselfe . 2 cor. 1. 4. 2 in the destruction of his enemies who are described . 1 by their malice . 2 by their ruine . 2 davids courage . 3 his care . division of the text. quest. answ. difference of things in the world . quest. answ. the scope of a good heart in the use of gods ordinances . the scope of a good heart , in the use of gods ordinances . the prophet saith , one thing have i desired . 2 in respect of god. 2 in respect of the soule . 3 in respect of grace . vse to shew the vanlty of wordly men . thoughts and desires the first issues of the heart . motion stirred up by desire . holy desires arise 1 from christ. 2 esteeme . 3 deliberate judging . observ. the spirit stirres up holy desires , in gods children . quest. answ. desires are true . 1 by the object . 2 fervency . 3 constancie . 4 from gods love. 5 tend to gods honour . to examine our desires . simile . vsing all meanes and remooving all hinderances . quest. answ. how to know good desires are strong . isay 26. 8. object of davids desire , god. august . observ. to turne desires into prayers . to keepe acquaintance with god. ephes. 4. note of a good conscience . davids importunity . observ. perseverance , and importunity requisite in prayer . luke 18. quest. answ. answ. god doth notanswer our desires presently . 1 god loves to heare our prayers . 2 to keepe us humble . 3 to exercise our graces . 4 to praise gods blessings . 5 to use them better . a spirit of prayer better then particular lessigs . object , psal. 23. 5. 6. answ. assurance of that we pray for , no hinderance to prayer , dan. 9. ioh. 17. ezech. 36. specification of davids desire . to dwell in the house of god. house what . house of god. cant. 1. gods respect to his church . simile . to carrie our selves decently , in gods. house , love of gods children to good things constant . david desired to dwell , 1 in gods love to him , 2 in his love to god. tvvo sermons vpon the first words of christs last sermon iohn xiiii. i. being also the last sermons of richard sibbs d.d. preached to the honourable society of grayes inne, iune the 21. and 28. 1635. who the next lords day follwing, died, and rested from all his labours sibbes, richard, 1577-1635. 1636 approx. 70 kb of xml-encoded text transcribed from 39 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12205 stc 22515 estc s102407 99838192 99838192 2557 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. a12205) transcribed from: (early english books online ; image set 2557) images scanned from microfilm: (early english books, 1475-1640 ; 1083:03) tvvo sermons vpon the first words of christs last sermon iohn xiiii. i. being also the last sermons of richard sibbs d.d. preached to the honourable society of grayes inne, iune the 21. and 28. 1635. who the next lords day follwing, died, and rested from all his labours sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. [4], 69, [1] p. printed by thomas harper, for lawrence chapman, and are to be sold at his shop in holbourne, at chancery lane end, london : 1636. edited by thomas goodwin and philip nye--stc. 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. 2002-11 tcp assigned for keying and markup 2002-12 aptara keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-01 olivia bottum text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion tvvo sermons vpon the first words of christs last sermon iohn xiiii . i. being also the last sermons of richards sibbs d. d. preached to the honourable society of grayes inne , iune the 21. and 28. 1635. who the next lords day following , died , and rested from all his labours . 2. sam. 23. 1. these are the last words of the sweet singer of israel . london , printed by thomas harper , for lawrence chapman , and are to be sold at his shop in holborne , at chancery lane end . 1636. honoratissimo domino , domino roberto comiti warvvicensi , has mellitissimi theologi richardi sibbs , s. theol . doctoris ( quem percharum habuit , cuiusque concionantis auditor erat assiduus , unà cum nobilissima familia ) cygneas conciones , in ●entissimi avthoris affectvs , nec non ipsorvm singvlaris obseqvii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d. d. d. thomas goodvvin . philippus nye . imprimatur , tho. weekes , r. p. ep. lond. capel . domest . the first sermon . lohn 14. chap. 1 verse . let not your hearts be troubled , ye beleeve in god , beleeve also in me . holy men as they be trees os righteousnesse , and desire to be fruitfull at all times , so most especially towards their end , having but a short time to live in the world , they be willing to leave the world with a good savour ; so it was with iacob ; so with moses , as appeares in his excellent song made before his death ; you may see it in king salomon and david before their deaths , but especially in our saviour . the nearer to heaven , the more heavenly minded , when grace and glory are ready to joyne , the one to be swallowed up of the other , then grace is most glorious . all the passages of christ are comfortable , but none more comfortable then those sermons of his , that were delivered a little before his death ; of all words that come from loving men to those they love , such are most remarkable as be spoken when they be ready to die , because then men are most serious , they being about the most serious businesse : then they bee wisest , and best able to judge : for the consideration of their end makes them wise . and therefore sayth god , oh that my people were wise to consider their latter end . and , teach mee to number my dayes , that i may apply my heart to wisedome , sayth moses . and indeed there is no wisedome to that : for it teacheth men to passe a right judgement upon all things in the world : they be no longer drunke with the prosperity of the world , they be no longer swayed with opinion , but they passe an estimation of things as they are . besides , love at that time is especially set on worke . therefore our blessed saviour being now to offer himselfe a sacrifice on the crosse , he sweetly delivereth these words before his departure , let not your hearts be troubled : let us heare them therefore , as the dying words of our saviour , to his disciples , and in his disciples to us all , as in the 17 of saint iohn , i pray not for them onely , but for all such as shall beleeve in me , through their word , for his comforts concerne us all , as his prayers did . this chapter is sweetly mixt of comforts , counsels , and gratious promises , but especially it affords matter of comfort : mark who it is that gives this comfort , our blessed saviour ; and at what time , when he was to sacrifice himselfe . what admirable love , and care , and pitie is in this mercifull high priest of ours , that should so thinke of comforting his disciples , as to forget hemselfe , and his owne approaching death ; it is the nature of love so to do , and we should imitate our blessed saviour in it : you see how he laboureth to strengthen them ; especially towards his end , he knew they would then need it most , and therfore he endeavoureth by all means to strengthen them both by counsell , as here by the passeover , and by a newly instituted sacrament . but what need we wonder at this in our blessed saviour who so regarded us , as he left heaven , took our nature , became man ; put himselfe under the law , became sinne . the words containe a disswasion from over-much trouble ; and then a direction to beleeve in god , and christ , comforts must be founded on strong reasons ; for we are reasonable and understanding creatures , and god works on us answerably to our principles . he stayes our spirits by reasons stronger then the grievance . for what is comfort , but that which establisheth and upholds the soule against that evill which is feared or felt , from a greater strength of reason which overmastreth the evill . if the grievance bee but even with the comfort , then the consolation workes not ; but christs comforts are of an higher nature , then any trouble can be , for hee not onely disswades from trouble , but also perswades to confidence , be of good comfort , i have overcome the world . the occasion of this comforting them , and of remooving their discouragements was this : in the former chapter , hee had told them , that he should leave them , and that they should leave him , the best of them all , even peter should take offence at him , and denie him , and that all the rest should leave him : from whence they might gather , that the approaching trouble should be great , that should cause peter to deny him , and them all to forsake him : and thence must needes arise great scandalls . our saviour saw by the power of his godhead , into their hearts , and like enough , in their lookeshee saw a spirit of discouragement seyzing on them , for his departure , and peters fall , their forsaking of him , and the persecutions that would follow . and therefore christ discerning this dejection of their spirits , he rayseth them by this , let not your hearts be troubled . the heavenly physition of our soules applieth then the remedy when it is the fittest season . there was some good in their trouble , something naturally , and something spiritually good . there was ground of naturall trouble at the departure of such a friend , at the hearing of such persecutions : for wee are flesh , not steele , and in that sence , christ was troubled himselfe to shew the truth of his manhood : nay trouble is the seasoning of all heavenly comforts , so as there were no comforts if there were no trouble : and therefore this naturall trouble was not disallowed by christ. there was likewise something spiritually good , in this trouble , they loved their master , who they saw was going away ; and they knew it was a shamefull thing for them to forsake him : there was love in them towards him all this while , christ could discerne gold in ●oare , some good in a great deale of ill ; and therefore loved them againe , and manifested it by comforting them , let not your beares be troubled : they were right in this principle , that all comfort depends on the presence of christ. and so the maine ground of the sorrow was good . for as all heavenly light , and heat , and influence comes from the sunne , it being all gathered into that body : so all heavenly comfort is gathered into christ , and therefore must come to us from christs presence , bodily or spiritually . their errour was in tying all comfort to a bodily , a corporall presence . as if it were necessary for the sun to come downe and abide upon the earth , to bestow its heat and influence ; and therefore he tels them , that though he was to goe away , yet he would send another comforter , the holy ghost . and then they were overcome by an opinion , that it would go worse with them when christ was gone : therefore christ telleth them that it should bee better for them , and indeed it was better : christ did not take away his blessed presence for their disadvantage , but for their good , god never takes any thing from his children , but he maketh it up in a better kinde . if christ takes away his bodily presence , he leaveth his spirituall presence , and more abundantly . so that though they were led with sensible things and what they saw not , they could hardly beleeve , yet christ lookes to what is good in them , and accepts it : hee saw what was naught in them , with a purpose to purge it , what was naturally weak in them to strengthen it , and therefore hee counsels them , let not your hearts bee troubled . the thing that i will first observe out of the words , is , that the best christians are subject to be troubled , to be pensive , and dejected more then should be . indeed our saviour christ himself was troubled , but his trouble was like the shaking of cleare water in a christall glasse . there was no mudde in the bottome ; but our trouble is of another kinde , and apt to be inordinate . we may carry this truth through the whole scripture , and shew how hannah was in bitternesse of spirit which exceeded so , that eli a good man mistakes her , supposing that she was overcome with drinke . hezekiah a good king , was in such bitternesse , that like a crane or swallow he did chatter . and david complained that his spirit was over-whelmed within him ; and ionah cries out , that he was in the bellie of hell . and god will have it so , partly for conformity to our head ; and partly that we may be known to our selves , that we may discerne where our weaknesse lyeth ; and so be better instructed to seeke to him in whom our strength lyeth . he suffers us likewise to be troubled for the preventing of spirituall sinnes , pride , and security , and the like . and partly in regard of others , that we may be pittifull ; christ was man for this end that he might be a merciful high priest , and we have much more need to know and feele the infirmities that are in our selves , that we may be mercifull to others ; that we may not be harsh and censorious upon the troubles of others ; from want of which consideration proceeded elies rashnesse in passing that censure upon hannah . but how shall we know we know that our hearts are more troubled then they should be ? for i lay this for a ground : that we may sinne in being over-much troubled , at things for which it is a sinne not to be troubled ; if they had not beene at all affected with the absence of christ ; it had beene a sinne , and no lesse then stupidity ; yet it was their sinne to be over much troubled . in a word therefore for answer ; a trouble is sinfull , when it hinders us in dutie , or from duty ; when it hinders us in duties to god , or to others . or from duty , that is , when the soule is disturbed by it , and like an instrument out of tune , made fit for nothing , or like a limbe out of joynt , that moves , not onely uncomelily , but painfully , & becomes unfit for action : when we finde this in our trouble . we may know it is not as it should be . there be some affections especially that are causes of over much trouble , feare of evils to come , sorrow for evils that are present seize on us . now when these do hinder us from duty , or trouble us in dutie , they be exorbitant and irregular . naturally affections should be helps to duty , they being the winde that carry the soule on , and the spirituall wings of the soule : so that a man without affections is like the dead sea , that moves not at all . but then they must be regulated , and ordered , they must be raised up , and laid downe , at the command of a spirituall understanding : when they be raised up of themselves , by shallow and false conceits , and opinions , they be irregular , when they be raised up by a right judgement of things , and laid downe againe when they ought to be , then they are right and orderly . now besides the hurt that is in such affections themselves , sathan loves to fish in these troubled waters . the affections are never stirred and raised up irregularly , and exorbitantly , but sathan joynes with them . and therefore we have need keep our affections of griefe and feare within their due bounds : sathan is a curious observer of any excesse in our passions , and in just correction ( to speake the mildest of it ) god lets loose sathan to ioyne with that excesse . and therefore the apostle saith wisely , let not the sunne go downe upon your wrath , neither give place to the devill , because as soone as ever we give way to any excesse of affection , sathan fishes in these waters , and ioynes with that excesse . he being a spirit of darknesse , loves to dwell in the soule when it is in darknesse . and therefore when it is clouded by passion ( as all passions beyond their due measure are as clouds that darken the soule ) sathan that works in darknesse , then seizes on the soule presently . that was sauls case , he was envious at david being of a proud and haughty spirit , that could not endure competition : and sathan took his time to work on him , and therefore it is said he was troubled with an evill spirit . but trouble of spirit is too large an argument , i will not now stand upon it , onely i will shew that we should not yeeld to excesse of trouble any way . and the reasons are : first , we wrong our owne selves when we give way to griefe and sorrow that is immoderate and inordinate : the soule is as it were put out of joynt by it ; we make actions difficult unto us , the wheeles of the soule are thereby taken off ; joy and comfort are as it were oyle to the soule . and therefore nehemiah saith , the joy of the lord is your strength ; when therefore we give way to feare , and griefe , and such passions , it weakeneth the soule in action . and then againe they are as it were a cloud betwixt gods love , and us , and so the soule is hindered of much comfort and enlargement : ioy enlargeth the soule , but griefe strengtheneth it : comfort raiseth up the soule , griefe and sorrow weigh downe the soule . a christian should be of a straight , upright . and enlarged spirit . when therefore the spirit is streightened . when it is prest downe and deiected , a christian is not in his right minde , in his due and proper frame . besides , if we regard god himselfe , we should take heed that the soule be not thus distempered : for by over much sorrow and griefe what a great deale of dishonour do we to god , it proceeding from a mistake of his goodnesse and providence ? and with over much feare and sorrow , there is alwayes ioyned murmuring and discontent , and a spirit unsubdued to god , and his spirit . there is a wronging as of his care in providence , so of his gratiousnesse in his promises . there is a grieving of his good spirit , a questioning of his government , as if he did not dispose of things as he should , when we will have it one way , and god will have it another way . there is likewise a great deale of pride in dejections and discontent . the most discontented spirit in the world is the devill , and none prouder . it argues a great deale of pride , and sullennesse to be affectedly sad , and deiected , as if such worthy and excellent persons as we should not be so afflicted : or there were greater cause for us to be deiected then raised up . whereas if we ballance our grounds of comfort ( being christians ) as we should do , they would appeare incomparably above the grounds of our discouragements : so it is a wrong to god , and his truth , and his gracious sweet government to yeeld to a dejected sullen disposition . it is likewise a wrong to others : for it maketh us unfit for any office of love to them , when we plodde and pore so much upon our discontentments , and drink up our spirits , and eate up our hearts , it disables the soule , taking away not onely the strength , but also the willingnesse of the soule . besides the scandal that it brings on religion , and the best wayes , as if there were not enough in religion to comfort the soule . but you will say , religion breeds a great deale of trouble , and pensivenesse . it is indeed the speech of the shallow people of the world , religion makes men sad . and it is true that as our saviour christ here had made his disciples sad , by telling them that they would leave him , and that a great scandall would be taken at his crosse , and shamefull suffering ; but yet withall bids them not be troubled , and gives you grounds of comfort ; so religion will make men sadde ; for it discovers truths , and sad truths . i but the same religion will cheare them up againe , yea it casts them down , that it may raise them up . the usnne in the morning raiseth clouds , but when it hath strength it scatters them . god intending solid . and substantiall comfort . doth first beget troubles , and discovers true grounds of trouble : he lets us see that all is not well , but still as religion brings any trouble , so it brings with it greater remedies against thse troubles : and that god that raiseth a soule to see just matter of griefe , will by his spirit shew its due , and right portion in comfort . thus to be sorrowfull and sad in some measure is from religion , but that which will prevent the excesse and over measure of it , is from religion likewise . so that it is a scandall to religion to be over much dejected . besides , though we should be troubled for sinne , yet to be over much troubled for sinne is a dishonour to christ , and to the love of god , in christ : for it is as if we had not in him a sufficient remedy for that great maladie . as be it griefe for the troubles of the church : as not to be troubled at the affliction of ioseph is branded for a sinne . so to be too much cast downe , as if christ had cast off the government from his shoulders , or had not the name of the church on his breast in heaven ( as the high priest had the names of the 12 tribes ) in his breast plate , to be so cast downe as to be taken off from prayer , and from the use of all good meanes to helpe the church , this is sinfull . so also when griefe for sinne makes us forget the mercies of god in christ , to forget the healing vertue of him our brazen serpent , to neglect to search our grounds of comforts , and to yeeld to sathan , to temptation . even over much sadnesse , though it be for sinne , or for the church , it is hurtfull and scandalous . iosuah was much cast downe when he saw it went not well with israel : but get thee up iosuah , saith god , what doest thou lying here ? up and do thy duty ; consider what is amisse : there is an achan in the campe : and so when things go not well , let not your thoughts be conversant about the matters of trouble , so much as about your duty . so we see it is incident to gods people to be over much troubled , and we see also the reasons why it should not be so , because it is injurious to god , to our selves , and others every way . and after all this there is much reason in this that christ hath forbidden it , let not your hearts be troubled . but christ could as well have cured it being god , as easily as forbidden it . it is true , but he cures it by forbidding it : with the words , there went forth a spirit of comfort into their hearts , an influence of grace , accompanied his commands , for the word , and spirit god , together , christ deales with men by men . the spirit of comfort is a spirit of truth , and therefore god comforts by truths . he gives us sanctified understandings , and affections , and then works on them by sanctified truths . and sometimes christ cures it by reall comforts , for comforts are either rationall , which are fetched frō grounds , which faith ministers , or reall from the presence of any thing which comforts ; as the sight of friends , or the accommodating of us in any thing wherein we see the love of god conveighed : how many reall comforts doth god bestow , when he fitteth us with conveniencies in our way to heaven , so that we may teade the love of god in them ? god doth not onely comfort us by his gracious promise , by his word and sacraments , administring heavenly comforts by them , but also by the conveighing of himselfe , and his love by outward comforts that we enjoy in the world : howsoever carnall men abuse them , making all things to work for the worst : yet that love that intends heaven , sweetens all things in the passage to heaven to his children , because they see the love of god in the least comfort . againe , observe from this here , let not your hearts be troubled , what is the seat of comfort , the heart , the seat of comfort is the fear of griese : there must be an application of comfort suitable to the griefe , and the heart must be comforted . and therefore in isa. 40. 1 , 2. comfort ye , comfort ye my people , speake to the heart . as the griefe sinks and soakes to the root of the heart : so do christs comforts , like true cordials indeed , that go as deepe as the grievance . if the griefe goes to the heart , the comfort must go as deepe . now god the father of spirits , and the holy ghost the comforter , knows and searches our spirits ; they know all the corners of the heart , they can banish feare , and sorrow , out of every cranny ; and bring light , heat , and influence into every part of the soule . and therefore christ saith , let not your hearts be troubled . now for the wayes whereby we must labour to comfort our hearts ( amongst many that i might speak of ) i will name a few . first of all , there must be a due search into the heart , of the grounds of our trouble ; for oftentimes christians are troubled , they cannot tell wherefore : as children that will complaine they know not why . i speake not of hypocrites that will complaine of that which is not a true griefe to them ; like some birds that make greatest noyse , when they be furthest from their nests : but of some poore christians that are troubled , but distinctly know not the ground of it . but search the heart ingenuously , and truly to the bottome of it , and see if there be not some achan in the camp , some sinne in the heart ( for sinne is like winde when it gets into the veines , it will have vent , and a troublesome one : and so will sinne . if it get into the soule ) it is that indeed which causeth all trouble . and therefore search your hearts throughly , what sinne lyeth there unrepented of , and for which you have not beene humbled . and when you have found out your sinne , give it vent by confession of it to god , and in some cases to others . and when we have done so , consider what promises , and comforts , in the word of god are fitted to that condition ; for we can be in no condition , but there are comforts for it , and promises fitted to yeeld comforts for every malady . and it will be the wisedome of a christian to accommodate the remedy to the sore of his heart . and therefore we ought to be skilfull and well seene , in the word of god , that we may sore up comforts before-hand . our saviour christ tels them before-hand of the scandall of the crosse , and of peters deniall , that they might lay up strength and spirituall armour against the day of tryall . those comforts do not ( for the most part ) hold out in the day of adversity , which were not procured in the day of prosperitie . it is not wisedome to be to learne religion when we should use it : and therefore let us be spirituall good husbands for our soules , by storing up comforts out of the word of god , and then we shall have no more to do , then to remember the comforts that we did before-hand know . and there be some promise of more generall use , that are catholica , fitted for all sorts of grievances : and of these wee must make use , when we cannot think of particular ones . as the promises that concerne forgivenesse of sinnes . thinke of gods mercy in pardoning sinne with admiration ; because sinne will be presented us in such terrible colours , that if god be not presented in as gracious colours , wee shall sinke : and therefore set out christ in his mercies , and all sufficiencie , when sinne is aggravated to be in its hainousnesse , and out of measure sinfulnesse : as the prophet michah doth , who is a god like our god , that pardoneth iniquitie , transgression , and sinne , &c. likewise how many promises and comforts are there in that one promise , luk. 11. he will give his spirit to them that aske him . and here our saviour promiseth to send the comforter : all graces and all comforts are included in the spirit of grace , and comfort ; his spirit is a spirit of all grace : and therefore our saviour thought that the promised enough when be said he would send them the comforter : and so what a world of comfort is in that promise . all things shall worke together for the best to them that love god : yea those things that are worst shall work together ; though they be hostile , and opposite one to another : yet they joyne issue in this , they be all for the good of gods people . as in a clocke the wheels go severall wayes , but all joyne to make the clocke strike : and so in the carriage , and ordering of things , one passage crosses another , but in the issue , we shall be able to say , all things worke together for the best , i found god turning all things for my good . and i could not have beene without such a crosse , such an affliction . and so for present assistance in your callings or straits , remember that promise made to iosuab , which is repeated in the 13 of the hebrews , i will not faile thee , nor for sake thee : a promise which is five times renewed in scripture ; and how much comfort is in that , that he will vouchsafe by his spirit a gracious presence in all conditions whatsoever . and likewise that of david , psalme 23. though i walke in the valley of the shadow of death , yet will i feare no ill , for thou art with me . it was a terrible supposition made , that though he should walke in the valley of the shadow of death , yet he would feare no evill , these promises well digested , will arme the soule with confidence , that it shall be able to put any case of trouble : as in the 27. psalme , david puts cases , the lord is my strength , the lord is the light of my countenance , of whom shall i be afraid ? though thousands shall rise against me , yet in this i will be confident . if our hearts be established by the word of god setled in the truth of such promises , by the spirit of god , we may set god , and his truth , against all troubles that can arise from sathan , and hell , and the instruments of sathan , or our owne hearts . and therefore it is a great wrong to god , and his truth , if we know not our portion of comfort , and use it , as occasion serves . more particulars i omit , leaving them to your owne industry , the scripture being full of them . when we have these promises , let us labour to understand them throughly , to understand the grounds of our comfort in them , and to beleeve the truth of them , which are as true as god , who is truth it selfe . and then to love them , and digest them in our affections , and so make them our owne , and then to walk in the strength and comfort of them . labour likewise to have them fresh in memory : it is a great defect of christians , they forget their consolation , as it is in the hebrews : though we know many things , yet we have the benefit of our comfort from no more then we remember . but above all , if we will keep our hearts from trouble , let us labour to keepe unspotred consciences . innocencie and diligence are marvellous preservers of comfort . and therefore if the conscience be sported , and uncleane , wash it in the bloud of christ , which is first purging , and then purifying . it first purgeth the soule being set aworke to search our sinnes , and confesse them , which maketh us see our need of christ , who dyed to satisfie divine justice . then god sprinkles our heart with this bloud , which was shed for all penitent sinners : by which when the heart is purged , the conscience will be soone satisfied also , by christs bloud . and when it is purged , and pacified , then keep it cleane , for a foule soule is alwayes a troubled soule ; and though it may be quiet , yet it is sure to break out afterwards . and because there can be no more comfort , then there is care of duty : therefore together with innocencie , let us be carefull of all duties , in all our severall relations : let us consider in what relations we stand , and what duties we owe , and be carefull to satisfie them all . neglect of duty is a debt , and debts are troublesome , when the soule reflects upon the omission of a necessarie duty . i owe such a duty to such a person , i should have done such a thing , in such a relation , but i have omitted it , it is a disquietment , and that upon good grounds , and if you have beene negligent , there must be an actuall renewing of the covenant , and a setting upon the duty with fresh endeavours to make amends for former negligences , or else the soule shall have no comfort . nor will god suffer it to admit of comfort . and therefore work out your salvation with feare , and trembling . the reason that men do still tremble , and are troubled with this doubt , and that feare , is , because their salvation is not wrought out , something is left undone , and their consciences tels them so . but above all , that we may receive comfort , let us labour for a spirit of faith . therefore here it is said , you beleeve in god , beleeve also in me . christ brings them to faith for comfort . and he sets downe a a double object of faith , god , that is , the father , sonne , and holy ghost : and christ , considered as mediator ; and christ brings them to himselfe , ( beleeve also in me ) because he would fense them against the future scandal of his suffering . as if he should say , you will hereafter when you see me so handled , and upon the crosse , doubt , and call in question , whether i am god , and the messiah of the world , or no. but if you beleeve in god , beleeve in me . for howsoever in love to you , and mankinde , i tooke mans nature on me , and am abased , yet in my greatest abasement , remember this , that i am god. and surely there is nothing can stay the soule more , especially when it is deeply humbled , then to consider god in the second person incarnate , and abased , and crucified , and made a curse , and sinne for us , to see the great god of heaven , and earth , whose excellencies we cannot comprehend , to take our nature , and in our nature to suffer for us those things which he did endure . this will establish the soule indeed . can the the soule thinke that this was done for any small , or to little purpose ? or can there be any griefe , or sinne , that should hinder comfort , or perswasion of the possibilitie of pardon , when the great god became man , on purpose to dye for sinne ? we may set this against all discouragements whatsoever . and therefore , beleeve in god , beleeve also in me . howsoever you see me abased , yet you may have comfort in my abasement , for it is for you . and therefore saith paul , irejoyce to know nothing , but iesus christ , and him crucified . that which proud , and atheisticall heathens tooke scandall at , that he rejoyceth in , god forbid that i should glory in anything but in the crosse of christ , peace of conscience , joy in the holy ghost , reconciliation , and title to happinesse is all founded upon christ crucified . and then againe you see he joynes both together ( ye beleeve in god , beleeve also in me ) to shew the distinction of persons in the trinitie , god the father , sonne , and holy ghost ; all our faith is resolved at length into one god , but yet withall into three persons in that divine nature , because as there is god the father offended , so there must be a god to satisfie that god , and there must be a god to reveale , and apply that satisfaction . the soule is so full of doubtings , that nothing can set it downe , but that which is above the soule , and above the devill . and therefore for our salvation , and to give us comfort , there is a necessitie of three persons in the godhead . the father is offended , god in the second person must satisfie offended justice ; and god in the third person must reveale , and apply the sonne for comfort . and therefore he names them distinctly ( ye beleeve in god , &c. ) and because we cannot beleeve in god the father , but by beleeving in christ , therefore he joynes them together ( ye beleeve in god , ye beleeve also in me , ) no man comes to the father , but by the sonne . god the father dwels in the light that no mortall eye can approach unto , onely he hath manifested himselfe in his sonne , who is the ingraven image of his person ; god shines in the face of christ , and as he comes down , and makes himselfe knowne to us in his sonne , so we must go up to him in his sonne , as he saith afterwards : i am the way , the truth , and the life . there is no going to the father but by me : nothing is more terrible then to conceive of god , out of christ , for so he is a consuming fire : therefore thinke of god as ours in christ , carry christ our elder brother with us , and desire god to looke upon us in his sonne . now now doth faith in christ ease the soule in trouble ? many wayes : i will name a few . faith in christ banisheth troubles , and bringeth in comfort . because it is an emptying grace ; it emptieth us of our selves , and so makes us cleane to another , and thereby becomes a grace of union . it is such a grace as brings the soule , and christ together . now christ being the fountaine of comfort , god having treasured all comfort in him ; for the fulnesse of the godhead dwels in christ , and faith causeth christ to dwell in us , brings the soule and christ together , and so must needs make way for comfort , for it makes us one with the fountain of comfort . and by its repeated acts derives fresh comfort . again , faith establisheth the heart . now to establish the soule , there must be a solid basis , as in building there must be a foundation , and a planting upon that foundation . now here is a foundation , god and christ , and there must be a grace to found , and bottome the soule thereupon , and that is faith , and so the soule is established . the chaine and connexion of causes herein is this . god the father in christ , and by the holy ghost conveighs comforts , through the word laid hold upon by faith . it is not the word alone , for that is but as the veins and atteries , that conveigh the bloud , and spirits . so the spirit being conveighed by the promises , helpeth the soule to lay it selfe upon christ by faith , which is a grace of union , by which union with him the foule is established . and then againe faith stirreth up such graces , as do comfort the soule , as hope in all good things promised . and therefore in the next verse he addes to comfort them , in my fathers house are many mansions ; and faith is the grace that apprehends the joyes thereof , and hope expects that which faith beleeves , and that hope becomes an anchor to the soule , that stayeth the soule in all the waves and troubels of the world ; and what is the ground of that hope but faith ? faith stirreth up hope , and hope pitcheth on the promise , especially of life everlasting . and thus faith becomes a quieting and a stilling grace , because it raiseth the soule by representing and making reall to it , better things then the world can give or take , as it doth also at other times present heavier things then the world can threaten : faith makes things present to the soule ; and because it layes hold on divine things , greater then any thing here below , therefore it overcomes the world , and all things in the world , yea hell it self , because it layes hold on heaven and happinesse ; upon the power of god , and the mercy of god in christ , and upon those rich promises : what is in the world , or in the rank of good things , but faith out-bids it by setting heaven against it : and what evill is there but faith overcomes the feare of it by setting hell against it . i shall have such a good , if i yeeld to such a lust : i , but what is that to heaven , saith faith ? for faith being the hypostasis the substance of things to come , makes them substantiall , and evident to the soule , as if they were alreadie subsistent , being looked upon in the certaintie of the word ; and so it affects the soul deeply , and upholds it strongly , even as if the things themselves were present and so it banisheth and dispels all discomforts , the 11. chapter to the hebrews is a comment upon this truth in the example of moses , and many others . what greater object of feare might be presented to a man then the angry face and countenance of a terrible tyrant ? yet when by the eye of faith , he saw him that was invisible , and then looked upon pharaoh , what was pharaoh , to god ? when micaiah had seene god sitting on his throne , what was ahab to him ? and when the soule hath entred into the vaile , and sees the glorious things of heaven , and happinesse , what are all things below ? faith sets the soule on a rocke , above the reach of waves , upon the love of god in christ. and therefore set the grace of faith on worke , keepe it on the wing , preserve it on exercise , and faith exercised will be able to comfort the most dejected soule in the world , and to raise it above all the troubels that can be imagined , or befall us . the second sermon iohn ch. 14. ver. 1 let not your hearts be tronbled : ye beleeve in god , beleeve also in me . the words of dying men departing out of the world , as being most serious , and weighty , are most to be regarded . the children of god the neerer they are to heaven , the more suteable they are to their heavenly condition . so was our saviour christ , and therefore he labours to furnish his disciples ( and in them us ) with good counsell to establish their hearts against the troubles , and scandals to come . if you consider the time when he spake these words , it was when he himself was to be troubled more then ever was any creature : yet ye forgets himselfe , and his future troubles , and thinks how to raise up and comfort them . he foresaw that peter would deny him , that the rest would leave him ; he foresaw that they would be dejected , when he was gone : yet let not your hearts be troubled . oh what a blessed , and sweet saviour have we , that thinks more of us , then of himselfe ; that he forgets his own troubles , and sufferings , and extremities , and thinks of the supporting and upholding of his disciples . this came from the same love that drew him from heaven to earth , which moved him to take our nature , and in that nature to dye for us : and what may we not expect from that sweet and large love ? out of the same bowels of pittie , and compassion , was it ( that they should not be over much dejected ) that he saith , let not your hearts be troubled . he knew his disciples were in the state of grace already : yet he foresaw they were such as would sinne . nay , that peter would deny him . yet the foresight of peters and their unkindnesse , did not take away his love , and pittie , and compassion towards them : yet notwithstanding he gives them sweet counsell ; nay after they had dealt unkindly with him , and denyed and forsooke him . indeed , he took no advantage of their weaknesse . he knew they had a secret love to him , that they had in them a root of affection , and he was so farre from taking advantage for it , that presently after , he saith , tell my brethren that i ascend to my god , and their god , yea and tell peter so too , that hath dealt most unkindly of all with me . what a gracious and mercifull saviour have we , that foresees what ill we will do ; and when we have done it , takes no advantage against us , but is carefull to keepe us from too much dejection , though he knew we would deale so unkindly by him : and indeed he did of purpose take our nature , that he might be a mercifull high priest. christians must distinguish bewixt dejection and griefe : it had beene a sinne for them not to have grieved , as well as it was a sinne for them to be over much troubled . none are more sensible then a christian : sentit dum vincit , he feels troubles whiles he overcomes them . christ speakes to the heart , because the heart is the seat of trouble : let not your hearts be troubled . christ could speake to the eares and heart at once , his words were operative , and conveighed comfort with them . together with his words , he let in his holy spirit , that comforted them . gods commands in the ministery of his word , suppose not that we have any abilitie to execute them , but together with his word there comes forth a power . as when christ said , lazarus arise : there went forth a power that caused lazarus to arise . as in the creation he said , let there be light ; for the word , and the spirit go together . having taken them off from trouble , he shews a way how to raise them , which is by faith , ye beleeve in god , beleeve also in me . the object in beleeving is god , and christ mediator : we must have both to found our faith upon . we cannot beleeve in god , except we beleeve in christ : for god must be satisfied by god , and by him that is god must that satisfaction be applied , the spirit of god , by working faith in the heart , and for the raising of it up when it is dejected , all is supernaturall in faith . the things we beleeve are above nature , the promises are above nature , the worker of it the holy ghost is above nature , and every thing in faith is above nature , there must be a god in whom we beleeve , and a god through whom : if god had not satisfied god , the conscience would never have beene satisfied , there would still have beene misdoubtings . and yet if the holy ghost sets not downe the heart , and convinceth it throughly of the all-sufficiencie of that satisfaction , it would never beleeve neither . and therefore as ye beleeve in god , beleeve also in me , for i am god too . we may know that christ is god , not onely by that which christ hath done : the miracles , which none could do but god , but also by what is done to him . and two things are done to him , which shew that he is god , that is , faith , and prayer , we must beleeve onely in god , and pray onely to god. but christ is the object of both these , here he is set forth as the object of faith , and of prayer in that of saint stephen , lord iesus receive my spirit . and therefore he is god , for that is done unto him which is proper and peculiar onely to god. that which i shall now touch upon is this ▪ we must remember what a strong foundation , what bottome , and basis our faith hath ; there is god the father , sonne , and holy ghost , and christ the mediator , that our faith may be supported , we have him to beleeve on , who supports heaven and earth . as in 1. hebr. and colos. 1. he created all things as well as the father ; he is honoured of all as well as the father ; he that supports the pillars of heaven , and earth , is able to support the pillars of thy soule . but how doth faith in christ ease the soule of trouble ? in a word , as it carrieth the soule out of it selfe unto god in christ , and unto christ uniting , and making us one with him , and so sets the soule above all trouble whatsoever : for being one with christ , we are already with him in heaven . and againe , faith is a grace that presents things to come , as present , and so establisheth the soule . it is the hypostasis of things , it gives subsistance to them in the promise , and it doth never leave to do it till the things subsist indeed . it is grace that accompanieth the soule to heaven , looking upon things in the word of him that is truth it selfe , and so giving a kinde of being to them throughout all the way to heaven , till they have a being indeed . and then faith is out of office , yeelding it up to sight , and the full enjoyment of all . but did not the disciples beleeve already ? yes they did , but they had need to renew their faith , as occasions were renewed , and as troubles were to increase . beleeve in me : it is as he should have said , now there is occasion for you to use your faith , i must be taken out of your sight , you must see me suffer , and you had need of an extraordinarie measure of faith to see me in such abasement , and yet to beleeve that i am god. we must grow from faith to faith , we may live by it continually , and we must increase with the encrease of god , that as our difficulties do encrease , our strength to go through them may encrease also : as they prayed , lord encrease our faith . i gave some directions how we might not be troubled . and first , we must labour to have our part and portion in christ , else there is nothing belongs to us but trouble . there are two sorts of men in the church , some that usurpe a peace and exemption from trouble , as if joy and comfort were their portion . sathan is wise enough not to trouble them , and they take an order with their consciences , that they shall not trouble them till needs must , till the houre of death , or some dismall accident : the onely way for such is to be troubled , that their trouble may be a foundation of their comfort . for to such as live in their sinnes against conscience apparantly , so that every man may see it , and yet are not troubled , they have no interest in comfort , nothing but wo and misery belongs to them . indeed christ came to save sinners , but it is broken-hearted sinners , penitent sinners , that are wearie , and heavy laden under the burthen of sin . and therefore though these speake peace to themselves , yet we dare not speake any comfort to them from christ : as iehu said to ioram , what hast thou to do with peace , as long as the whoredomes of thy mother lezebel are so many ? dost thou talke of peace as long as thou art a sweater , a prophane liver , a malitious person , against all that are truly good , what hast thou to do with peace ? now in the visible church there is another sort that sathan laboureth to trouble ; since he cannot keepe them in the state of nature but they breake from him , christ pulling them out of sathans kingdome by the power of his ordinances , and holy spirit , he labours to trouble them in their peace all he can ; because they be in the world , above the world , he enjoyes their condition , that they should enjoy that paradise which he left , the comforts that he once had , and therefore he labours to disturbe them in their comforts . the estate of such is mixt , here in this world : they have that in them , and without them , which will alwayes be a cause and occasion of trouble . they have corruption in them not altogether subdued : and they have without them sathan taking advantage against them : and the world opposing them . these although they have something in them that must be subdued , yet something also that must be cherished and strengthened ▪ and therefore these are the persons to whom comfort properly belongs . in heaven we shall have no need of being comforted , for there our peace shall be to have no enemies at all : our peace here is to have comfort in the midst of discomfort , and an heart inlarged in troubles . he speaks this to them here who were beleevers already : ye beleeve in god , who he knew should not be troubled , let not your hearts be troubled so that to the end we may be subjects capable of comfort , we must be such as by faith are one with christ , and so reconciled to god. all motion ends in rest , and all the rest of the soul ends in god , the center of the soule . and therefore before the soule can settle it selfe , it must be brought to god , through christ , that must be laid as a ground . now there is a threefold malady that troubleth us , and there must be a threefold peace , and ground of comfort against them . first , it is a trouble to the soule ( when once it is awakened ) that god , and it should be in ill termes when the soule looks upon god as angry , and is displeased with it . againe the soule is troubled , when it looks upon it selfe , and sees nothing but turmoiles and seditions there . thirdly , when it looks upon the affaires of the world , and accidents here below , it is full of confusion for the present ; and it is full of feares for time to come , that things will be worse and worse . thus the soule whilest it is in the world , is troubled about its peace with god , and with its selfe , and about this evill world . now before the soule can yeeld to any quiet , all these quarrels must be taken up . 1 a peace must be made betwixt god & us , by the great peace-maker , who is also called our peace , and when we be justified and acquitted from our sins by the bloud of christ sprinkled on our souls by faith , that bloud of christ speaks peace to the soule in the pardon of sinne : being justified by faith , we have peace with god , through iesus christ our lord. then secondly , there must be another peace setled in some degree , and that is the peace of government in the soule ; grace must be above corruption . they will be together in the soule whilest we are here , but sinne must not have the dominion . this is such a peace , not , as will admit of no conflict , but a peace wherein grace may get the better ; and where grace gets the better , it will keepe corruption under , and god gives his spirit to whom he gives his sonne : that as we be in good termes with god , so our natures may be like his : that we may love , and delight in what he loves and delights in , and so may be as friends , enjoying acquaintance and communion together . i but thirdly , there is confusion in the world , and many accidents may fall out , that may disquiet us for time to come . now before the soule can be at peace in that respect , it must know , that being once in christ , reconciled to god , and having the spirit of god , it is under a gracious government and providence , that disposeth all things to good , and maketh every thing peaceable . tranquillus deus tranquillat omnia : when god is at peace , all is at peace , yea so farre at peace , that they have a blessing in them . the curse and venome is taken out of them by christ , who took the curse on himselfe , and satisfied the wrath of god , and now they be not onely harmelesse , but medicinall , and helpfull , so that they be all ours , and made in some sort serviceable to further our spirituall good . when our husband hath all things committed unto him in heaven or earth , wil he suffer any thing to befall his dearly beloved spouse , that shall be disadvantagious , and prejudiciall to the maine . no , no , he will not suffer any thing to befall her , which he will not rule , and order , and over-rule for the good of the church , and so there comes to be that third peace . and for the time to come a christian knows , that whom christ loves , he loves to the end , and the good work begun shall be perfected to the day of the lord. he knoweth he is in heaven already in his head : he that beleeves in christ hath everlasting life , and is triumphing in glory in his head . and therefore nothing can dismay a christian that is truly in christ ; grant the first , grant all , stand upon good termes with christ , be reconciled to god , and nothing can do thee hurt . but when we at any time come to comfort such as have comfort for their portion , it sticks here ; if i were a childe of god indeed , or if i did beleeve , it were something . these be good comforts indeed , and certaine , and true , for they be the word of god : but what is this to me ? i finde universally , that comfort sticks there , and therefore we must labour to remove that objection . first of all therfore labour to have a good judgement of maine truths , that these comforts are the comforts of the holy ghost , and that the word is the word of god , by a generall knowledge of the truth of the promises ; thou shalt be better able to apply them . if thou sticke in the principles , so as not to know them , nor to beleeve them ; there is no talking of the application of faith upon them ; we must make that our owne in particular , which we beleeve first in generall . and therefore christians must first be well seene in the scriptures , and in the promises there ; that they may know what belongs to them , and apply them to themselues . i but my faith is weake ? i answer : the office of faith is to know christ , and the weakest faith will do that , as well as the strongest : and when we are once one with christ , then our perfection is to be found in him . it is the office of faith to bring us to christ , and then looke to him for all perfections , and for thy title to him in heaven , and not in thy faith . and true faith is faith even in the least degree of it . as we say of the elements , every drop of water is water , and every sparke of fire is fire . and therefore the argument will not hold , if we have not much faith , we have no faith ; or if we have no feeling , we have no faith . there are many common errours which we must remove , that they may not hinder us in the application of christ , by distinguishing betweene strong grace , and true grace ; and above all , labour to know and understand the covenant of grace . the tenor of which requireth no set measures of grace , but if we beleeve , we shall not perish , but have everlasting life , under so gracious and mercifull a covenant are we . 2 but this is not sufficient to satisfie the soule . the very cleaving to christ is indeed a sufficient ground of comfort , but yet to obtaine actuall comfort , there must be a knowledge that we do cleave to christ , and beleeve . there may be adherence without evidence : and there must be an act of reflexion to cause faith of evidence , it must appeare to our selves that we do beleeve before we can have comfort , though we may be true christians , and go to heaven without it . therefore let us labour to make our calling and election sure : that is , in our selves , and in our owne apprehension : though it be never so sure in it selfe , and in gods breast , yet we must labour to make it sure in our owne breasts , that sinne may be pardoned in our owne consciences , that all may be reconciled in our owne hearts , that what is done in heaven , may be done in our hearts also , being cleared to our owne assurance . you see what advise the apostle gives , give all diligence : it is not got without diligence , nor without all diligence : to make our calling and election sure , that is , to make our election sure , by our calling , and to that end to adde grace to grace . it is the growing christian , that is the assured christian. whilest we are yet adding to every heape , we shall get more abundant entrance , and further into the kingdome of iesus christ , as the apostle there speaks . 3 and when we have attained any evidence of true faith , labour to keepe that our evidence cleare , let it not be spotted or defiled by any sinfull acts : you have many a good evidence that is so blurred with negligences , and daily errours in speeches and conversation , that when they reflect upon themselves they conclude , can such a wretch as i , that have so loose a tongue , that have no more watchfulnesse over my heart , have any faith at all . and thus god doth suspend their comforts so , that though they may be in a good estate for the maine , yet they shall not know it , and all because they are not carefull to keepe their evidence which we should preserve cleare and bright , that it might be seene and read upon all occasions . and we should so keepe them bright , that our consciences may witnesse with us , and that the spirit and the word may joyne their witnesse with our consciences . the word saith , that he that loves the brethren is translated to life , and he that heares the word , as the word , is christs sheepe . now doth thy conscience tell thee , that though in weake measure , yet i do so ? then here is the word , and thy conscience for thee : and doth the spirit witnesse with thy conscience that it is so indeed ? then it is well , thou keepest thy evidence to purpose . 4 and when we have done this , let us make conscience not to yeeld to any base doubts , and feares , and objections of sathan , and our owne hearts . when we finde any worke of grace , deny not the worke of god , lest we grieve the spirit of god. as some melancholy christians , that though every man may see the worke of god in them , yet yeeld so slavishly to the misguidings of their hearts , and the temptations of sathan , that they conclude they have no faith , no love : though other christians that can reade their evidence better , see that they have these in them ; what dishonour is this to god and his spirit , when a darke humour shall prevaile more then the word , the truth it selfe ? this is a great bondage which sathan brings the soule into : that when there is evidence of faith in the fruits of it , yet men will beleeve a peevish humour , before the word and testimony of conscience , enlightned by the spirit . take heed of it as a great pride in the heart , when we yeeld more to a sturdy , darke , unsubdued humour , then to evidence it selfe . therefore in such cases hearken not to what feare sayes , or humour saith , or sathan saith , or what the world saith , but hearken what truth it selfe saith , and what conscience saith , when it is enlightened by the spirit , as in good times when we are at the best . true christians , though more remisse , shall have so much comfort as shall support them from falling into despaire , yet not so much as shall strengthen them , and carry them into a vigorous life , fit for christians . 5 when we have found any worke of grace , and thereupon that our faith is true , we ought to comfort our selves , and to maintaine our comfort by all meanes . everie grace is but faith exercised : when our saviour saith , ye beleeve in god , beleeve also in me , he might have said also in particular , be patient , be contented , be comforted . but he names the root of all , faith , wherein all graces are radically , which is therefore discerned in the fruits of it , so that if any grace be found , as love to the brethren , hope of life everlasting , or the like , there is faith . for the root and branches be together , though the root is not alwayes discerned . and therefore when we discover any true faith in the fruit of it , let us support and comfort our selves with it . for when a man is in christ , and by christ an heire of heaven , and a childe of god , what in the world can befall him , that should deject over much , and cast him downe ? what losse , what crosse , what want of friends , hath he not all in god , and in christ , and in the promise ? do not the promises weigh downe all discouragements whatsoever ? surely they do . and therefore we must strive against dejection . for besides what i spake the last day , it is a dishonour to the profession of religion , which is in it selfe so glorious , what a dishonour to god , and to christ , when we have such glorious prerogatives , and priviledges , which the angles themselves admire ; yet every petty crosse and losse that we meet withall in the world should cast us downe , we should take heed exceedingly of this , and should labour every day to have a more and more cleare sight of the promises that belong unto us , and to know the priviledges of christianity , and renew our faith in them continually , that they may be fresh to us in all temptations , and occasions whatsoever . i beseech you do but consider any one grand promise , which if it be rooted in the soule , how it is able to support the soule , against all troubles whatsoever . as that , feare not little flocke , for it is your fathers good pleasure to give you the kingdome . or that other : if god spared not his sonne for us ; how will he not with him give us all things else ? labour to have these things fresh in memory , together with the priviledges belonging to christians . thinke what is it to be a childe of god , and an heire of heaven . we must not looke onely to the blinde and darke side of our condition . christians have two sides , one to heaven ward , and god-ward ; and that is full of glory , certaine , and immoveable . another towards the world , and that is oftentimes full of abasement , full of disgrace , and dejection . that is moveable , sometimes better , sometimes worse , as god pleaseth to dispense his government in the church . let us looke to the grace , to the comforts that belong to that grace , to the promises , the best side , and not to be carried away with the darknesse of the other . it is a terrible sight to looke upon sinne , and miserie , and hell , and judgement to come ; but what are these to a christian that is in christ , that seeth them all subdued , and overcome to him ? the afflictions of the world , and the crosses of the world , what are they to a soule , that is alreadie in heaven by faith , and seeth them all overcome in his head christ ? be of good comfort , i have overcome the world . and therefore we must not be so malignant , as to looke all upon one part of a christian , and that the worser part which is the object of sence ; for shame , live not by sence : but if we be christians , let us live by faith , looke to the best part : looke , upwards and forwards to that which is eternall . 5 and withall labour to keepe the grace of the spirit in continuall exercise upon all occasions . for grace exercised brings certaine comfort : it may be with a christian in his feelings as with the worst man living ; but he may thanke his owne negligence , his owne dulnesse ; his not stirring up of the graces of god in him . for therefore it is that he hangs the wing , upon every pettie crosse , on every occasion : labour to have an heart ready to exercise grace suteable to that occasion ; for then grace will reflect sweetly , where there is sinceritie and grace in exercise . sinceritie alone will not comfort a man , unlesse it grow up to fruitfulnesse : and fruitfulnesse which springs from the exercise of grace , hath a sweet reflection upon the soule . remember lord how i have walked before thee , in truth , and with a perfect heart , saith hezekiah . he stood then most in need of comfort , and this comforted him , this his reflection upon his former sinceritie . so when a man can appeale unto god as peter did , lord thou knowest i love thee ▪ so much sincerity , so much boldnesse with god. and therefore let us keep grace in exercise , that we may be fruitfull in our lives and conversations , and then we shal be alwaies comfortable . and to adde a little , there is no grace in a christian , but if it be exercised , there is a suteable comfort upon it even here in this world . there is a praemium ante praemium , a reward before a reward . nay , the heathen men , socrates , and the best of them , so farre as they exercised the naturall goodnesse that was in them ; their consciences reflected peace so farre as they were good , and did good , they had peace , much more peace then bad men had . god gave even them some rewards , upon discharge of their duties : he will not be beholden to any man , that exerciseth any degree of goodnesse that is in him . much more therefore shall a childe of god enjoy it , when he exerciseth his graces in any temptation , when he overcomes any uncleane , earthly , vaine-glorious vindictive , or any other base lust , he shall finde peace of conscience suteable : and the more he grows in strength , and resolution for the time to come , the more he groweth in inward peace . righteousnesse and peace go together , not onely the righteousnesse of christ , and our reconciliation before god ; but also the righteousnesse of an holy life , and peace in our own consciences . the righteousnesse of christ entitles to heaven , and the righteousnesse of an holy life sheweth my title unto comfort . as faith in christs righteousnesse brings peace , so sanctification also : christ is first king of righteousnesse , and then king of peace . and therfore where there is no righteousnesse , there is no peace . but on the contrary , as heat followeth the fire , and as the beames have an emanation from the sunne , so doth comfort arise from grace , especially from grace exercised . therefore they that would have inward peace , let them labour to be gratious , and that not onely in the inward frame of the heart , but in the exercise of grace upon all occasions . for they that walke according to this rule , that is , of the new creature , peace be to them , and the whole israel of god. gal. 15 ▪ 16 ▪ an exact and carefull life will bring constant peace . therefore let us labour first for interest in christs righteousnesse , and then for the righteousnesse of an holy life ; for a conscience to justifie us , that we have no purpose to live in any sinne , and a not accusing conscience will be a justifying conscience . what a blessed condition shall we be in , to be in christ , and to know that we are so ? oh the heaven on earth of such a man , as is in that condition ! for which way soever he looks , he finds matter of comfort . if he looks backward , to the government of the spirit that hath ruled him in the former part of his life , he may say with saint paul , i have fought a good fight , i have runne the race that god hath set before me . and what a sweet reflection is this ? he is not afraid to looke backe to his life past as other men . if he looks forward , he seeth a place prepared for him in heaven , and there he sees himselfe already in christ : hence forth there is laid up for me a crowne of righteousnesse , which the righteous judge shall give me at that day : and all that love his appearing , saith he , there . when there comes ill tydings of the church abroad , and at home , it doth not much dismay him , his heart is fixed , he beleeveth in god , and in christ , and that keepes him from being like a reed shaken with every winde . for reproaches , and disgraces that he meets withall in the world , he weares them as his crowne , if they be for religion and goodnesse sake . for his witnesse is in heaven , and in his owne conscience . and god in heaven , and his conscience within , do acquit him , and if he suffer for his deserts , yet in all afflictions god dealeth with him as a correcting father , he knoweth he hath deserved them ; but he lookes on them as coming from a father in covenant with him : and what can come from a father but what is sweet ? he sees it moderated and sweetened , and in the issue tending to make him more holy . the sting is taken out , and a blessing is upon it , to make him better . and therefore what can make a christian uncomfortable when he hath the spirit of christ , and faith the root of grace ? these comforts being warmed with meditation , will sticke close to the heart : comforts that are digested , are they that worke . let them therefore not onely enter into the braine and fleete there , but let them sinke into the heart by often consideration of gods love in christ , and the priviledges of christians here , and in heaven , where our head is , and where we shall be ere long ▪ warme the heart with these , and see if any petty thing can cast thee downe . finis . notes, typically marginal, from the original text notes for div a12205-e270 psal. 90. chap. 8. 10. ob. ans. non durant in adversis quae non in pace quaesita . heb. 12. 5. quest. answ. notes for div a12205-e1690 quest. answ. 2. pet. 1. heb. 7. 1. 2. tim. 4. 7. a miracle of miracles or christ in our nature wherein is contained the vvonderfull conception, birth, and life of christ, who in the fulnesse of time became man to satisfie divine iustice, and to make reconciliation betweene god and man. preached to the honourable society of grayes inne, by that godly and faithfull minister of iesus christ, richard sibbes. d.d. sibbes, richard, 1577-1635. 1638 approx. 77 kb of xml-encoded text transcribed from 29 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12187 stc 22499 estc s117264 99852479 99852479 17803 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. a12187) transcribed from: (early english books online ; image set 17803) images scanned from microfilm: (early english books, 1475-1640 ; 1082:9) a miracle of miracles or christ in our nature wherein is contained the vvonderfull conception, birth, and life of christ, who in the fulnesse of time became man to satisfie divine iustice, and to make reconciliation betweene god and man. preached to the honourable society of grayes inne, by that godly and faithfull minister of iesus christ, richard sibbes. d.d. sibbes, richard, 1577-1635. [2], 25, [1], 27, [1] p. printed by e[dward] g[riffin, and john norton?] for iohn rothwell at the signe of the sunne in pauls church yard, london : 1638. printers' names from stc; "norton app[arently]. pr[inted]. quires f-i". "the second sermon" (caption title) begins new pagination; register is continuous. running title reads: emanuell god with us. the title page and [e]1 were originally conjugate. 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 jesus christ -sermons -early works to 1800. sermons, english -17th century. 2002-11 tcp assigned for keying and markup 2002-12 spi global keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-01 olivia bottum text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion a miracle of miracles or christ in our nature . wherein is contained the wonderfull conception , birth , and life of christ , who in the fulnesse of time became man to satisfie divine iustice , and to make reconciliation betweene god and man. preached to the honourable society of grayes inne , by that godly and faithfull minister of iesus christ , richard sibbes . d.d. phil. 2.5 . hee made himselfe of no reputation and tooke upon him the forme of a servant , and was made in the likenesse of men . london printed by e. g. for iohn rothwell at the signe of the sunne in pauls church yard , 1638. the first sermon . isaiah 7.14 . the lord himselfe shall give a signe , behold a virgin shall conceive and bare a sonne , and shall call his name imanuell . the jewes at this time were in a distressed condition by reason of the siege of two kings , resin , and pekah ; the one the king of syria , the other the king of israel . whereupon the prophet labours to comfort them , and tels them that these two kings were but as two fire-brands , that should waste and consume themselves , and then goe out . for confirmation thereof ( because he saw the heart both of king and people astonished , ) he biddeth them aske a signe of things in heaven or earth . no saith king ahaz , i will not tempt god , and making religion his pretence against religion , ( being a most willfull and wicked man ) would not . for he had framed an altar according to the altar which he had seen at damascus , neglecting gods altar at jerusalem , as too plaine and homely . man unsubdued by the spirit of god , admires the devices of men , and the fabricke of his owne braine . and though this king was so fearefull that his heart , and the rest of their hearts , were as the leaves in the forrest , shaking and trembling and quaking at the presence of their enemies , and though hee was surprized with feare and horrour , seeing god his enemy , and himselfe gods enemy , and that god intended him no good , yet hee would goe on in his owne superstitious course , having some secret confidence in league and affinity with other kings , that were superstitious like himselfe . this by the way . we may learne by this wretched king , that those that are least fearefull before danger , are most basely fearefull in danger . hee that was so confident and willfull out of danger , in danger his heart was as the leaves of the forrest . for a wicked man in danger hath no hope from god , and therefore is uncapeable of any entercourse with him . hee will trust the devill and his instruments , led with a superstitious spirit rather then god. as this king had more confidence in the king of syria , that was his enemy , and so shewed himselfe after , then in god. it is the nature of flesh and bloud ( being not sanctified by god ) to trust in this meanes and that meanes : this carnall help , and that carnall helpe : a reed of egypt , yea the devill , and lies , rather then to god himselfe . the prophet in an holy indignation for the refusing of a signe , to confirme his faith that these kings should not doe the church harme , breaketh forth thus . know o house of david , is it a smal thing for you to weary men , but will you weary my god also ? god offers you a signe out of his love , and you dislike and contemne his blessed bounty . therefore the lord himselfe shall give you a signe . what is that ? a virgin shall conceive and beare a sonne , and shall call his name emanuell . from the inference , wee may see the conflict betweene the infinite goodnesse of god , and the inflexible stubbornnesse of man. gods goodnesse striving with mans badnesse : when they would have no signe , yet god will give them a signe : his goodnesse overcommeth , and outwrastleth in the contention mans sinfull strivings : his mercie prevailes against mans malice . to come to the text it selfe . behold a virgin shall conceive and beare a sonne , and they shall call his name emanuell . it was not so much a signe for the present , as a promise of a miraculous benefit , which was to bee presented almost eight hundred yeares after the prophet spake these words . even the incarnation of christ , a miracle of miracles , a benefit of benefits , and the cause of all benefits . he fetcheth comfort against the present distresse , from a benefit to come . and to shew how this can be a ground of comfort , at this time of distresse , that a virgin shall conceive ; we must know , that christ was the lambe slaine from the beginning of the world . all the godly of the iewes knew it well enough , the messias being all their comfort , they knew that he was yesterday and to day , and shall be the same for ever . the church had in all times comfort from christ. profuit antequam fuit ; hee did good before he was exhibited in the world . and thus the prophet applyes the comfort to the house of david , a virgin shall conceive and beare a sonne . and they shall call his name emanuell . who shall be of the family of david . and therefore the house of david shall not be extinct and dissolved . the reason is strong : you of the house of david are in feare that your kingdome and nation shall be destroyed ; but know that the messias must come of a virgin , and of the house of david . and considering this must certainely come to passe , why doe ye feare , ye house of david ? againe it hath force of a reason thus . the promise of our messias is the grand promise of all , and the cause of all promises , for all promises made to the church , are either promises of christ himselfe , or promises in him , and for his sake , because hee takes all promises from god and conveyeth them , and maketh them good to us . god maketh them and performeth them in christ , and for christ. now the reason stands thus , if god will give a messias , that shall bee the sonne of a virgin , and emanuell , certainely hee will give you deliverance . hee that will doe the greater , will doe the lesse ; what is the deliverance you desire , to the promised deliverance from hell , and damnation , and to the benefit by the messias , which you professe to hope for , and believe ? the apostle himselfe rom. 2.8 . reasons thus : god that spared not his owne sonne , but gave him to death for us all , how shall not hee with him give us all things ? if god will give christ to bee emanuell and incarnate , he will not stand upon any other inferiour promises or mercies whatsoever . but you will say , this promise was to come , and how could this confirme their faith , for the present , that they should not bee destroyed ? i answer , in regard of his taking our nature , hee was to come , yet christ was alwayes with his church before . they understood him in the manna , he was the angel of the covenant : they that were spiritually wise amongst the iewes , understood that he was the rocke , that went before them . and againe it is usuall in scripture to give signes from things to come , as 37. isaiah . the next yeare thou shalt eate that which groweth of it selfe , &c. because where faith is , it maketh things to come all one as if they were present . and so wee should make this use of the grand promises of christ to comfort us against all petty matters and wants whatsoever . and to reason with the holy apostle , god spared not his only begotten sonne , but gave him to death . he hath given christ , and will he not give all things needfull ? hath he given the greater , and will he stand with thee for the lesse ? this is a blessed kinde of reasoning ; and so to reason from other grand things promised . god shall raise my body out of the dust , and the grave , and cannot he raise my body out of sicknesse ? and my state out of trouble ? cannot hee raise the church out of misery ? so saith saint paul , 2 cor. 1. god that raised christ , restored me againe , that had received the sentence of death : when we receive sentence of death in our persons , looke to him that raised christ from the dead , and to the grand promises to come . they before christ comforted themselves in times of all distresse by the grand promise of christ to come . but , now the messias is come . and ( which may much more strengthen our faith , ) he hath suffered and given his body to death for us , and therefore why doubt we of gods good will in any petty matters whatsoever ? to come to the words more particularly . behold a virgin shall conceive and beare a sonne , &c. you have divers articles of our faith in these few words . as christs conception by the holy ghost , his being borne of the virgin mary , &c. you have here the humane nature of christ. a virgin shall conceive , and bare a sonne . and the divine nature of christ ; his name shall bee called emanuell , which signifieth also his office , god with us by nature , and god with us by office , to set god and us at one . so you have diverse points of divinity couched in the words which i will onely open sutable to the occasion . behold . this is the usuall becon , set up , the usuall harbinger to require our attendance , in all matters concerning christ. and it hath a threefold force here . behold , as being a thing presented to the eye of faith , he mounteth over all the interim betweene the promise and the accomplishment ; for faith knoweth no difference of times . and then it is to raise attention , behold it is a matter of great concernement . and not onely attention , but likewise admiration , behold a strange and admirable thing . for what stranger thing is there , then that a virgin should conceive , that a virgin should be a mother : and that god should become man. we had need of strong grace to apprehend these strange things . and therefore god hath provided a grace suitable , above reason , and above nature , and that is faith . reason mocketh at this . the devill knoweth it and envyeth it . the angels know , and wonder at it . the soule it selfe without a grace sutable to the admirablenesse of the thing , can never apprehend it . and therefore well may it be said , behold , a virgin shall conceive and beare a sonne . behold a virgin shall conceive and beare . and why a virgin ? when god is to be borne , it is fit for a virgin to bee the mother . christ was not to come by the ordinary way of propagation ; he was to come from adam , but not by adam , for he was to be sanctified by the holy ghost . because he was indeed to be a saviour and a sacrifice , and hee must be without spot , or sinne himselfe , that was to offer himselfe for the sinnes of others ; therefore the foundation , and ground of his nature must bee pure , and cleane , and that is the foundation of all the purity of his life , and conversation , and therefore a virgin . this was typified in aarous rod which budded though it had no root . no iuice could come from a dry sticke , yet by an almighty power the rod did bud . and so moses bush , it burnt and did not consume ; and that god that caused those things , caused a virgin to be a mother . he enters into the wombe of a virgin , without any defilement at all , considering the holy ghost , from the father and the son , did purge and purifie , and sanctifie that masse , whereof the blessed body of our saviour was made . the virgin afforded the matter , but the wise framer was the holy ghost . she was passive , the holy ghost was the agent . now when did the virgin conceive ? when upon the angels comming to her , and telling her , that she was greatly beloved , and that shee should conceive , she assented , be it so , as the lord hath spoken . when shee assented to the word , presently christ was conceived : her faith , and her wombe conceived together . when her heart did conceive the truth of the promise , and yeelded assent thereunto , her womb conceived at the same time also . from hence learne something for our selves , it had beene to little purpose , though a virgin conceived christ , unlesse christ had beene conceived likewise in her heart . and there is no benefit , by virtue of this conception to others , but to such as conceive christ in their hearts also . to which end our hearts must bee in some measure made virgin hearts , pure hearts , hearts fit to receive christ. we must assent to promises of pardon , and of life everlasting , bee it as the lord saith . a christian is a christian , and christ liveth in his heart , at the time of the assenting to the promise . so that if you aske , when doth christ first live in a christians heart ? i answer then , when the heart yeeldeth a firme assent to the gracious promises made in christ for the pardoning of sinnes , and acceptation to the favour of god , and title , and interest to life everlasting . for faith is the birth of the heart . christ was conceived in the wombe of an humble and believing virgin . so that heart that will conceive christ aright , must bee a humble , and believing heart , humble , to deny himselfe in all things . and believing , to goe out of it selfe , to the promises of god in christ. when god by his spirit hath brought our hearts to be humble , and believing , to goe out of themselves , and believe in him , rest upon him , and his promises , then christ is conceived in our hearts . behold a virgin shall conceive and beare a sonne . here is the birth of christ , as well as the conception . christ must not onely be conceived in the wombe , but also brought forth , because god must be manifested in the flesh . as saint paul saith , great is the mystery of godlinesse , god manifested in the flesh . if hee had onely beene conceived , and not brought forth , he had not beene manifested , hee was to doe all things that befitted a mediatour . and therefore hee went along with us in all the passages of our lives . hee was conceived as we are , remayned in the wombe , so many moneths , borne as we are borne , brought into the light as we are . away therefore with idle monkish devices , and fond conceipts , that affirme the contrary . he was like to us in all things , sinne excepted , conceived , brought forth , hung upon the brest as we , an infant as we , hungry and thirsty , and suffered as we . and as he was in all things like to us , so in every thing that was in him , there was something extraordinary ; as hee was a man like to us , so hee was an extraordinary man. hee was conceived , but of a virgin , which is extraordinary : hee was borne , as we are , but there his starre appeared , and the wise men came to adore and worship him . he was poore , as wee are , but there were beames of his godhead appeared ; when hee was poore , he could command a fish to furnish him : hee dyed as we dye , but he made the earth to quake , the vaile of the temple to rend , when hee tryumphed on the crosse . all which declared hee was more then an ordinary person . and so wee must all conceive christ , and beare christ in our words , and actions , it must appeare that christ liveth in us . it must appeare outwardly to man , what we are inwardly to god. our whole outward life must bee nothing but a discovery of christ living in us . i live , yet not i , but christ liveth in me , saith saint paul , which should appeare , by word , conversation and action . our lives should bee nothing , but an acting of christ , living in our soules . this is not a meere analogicall truth , but it floweth naturally : whosoever are to have the benefit of his birth , and conception , christ sendeth into their heart , the same spirit that sanctified the masse , whereof hee was made , and so frameth a disposition suitable to himselfe , he sets his owne stampe upon the heart : as the vnion of his humane nature to the divine , was the cause of all other graces of his humane nature , so the spirit of god uniting us to christ , is the cause of all grace in us . if we have not the spirit of christ , wee are none of his . and shalt call his name emanuel . many things might bee observed concerning the ordinary reading of the words . some read , shee shall call his name emanuel , because hee had no father . others , his name shall be called emanuel : but they be doubtfull , therefore i leave them . but iesus was his name . therefore how is it said , he shall be called emanuel ? the meaning is , he shall be emanuel , and shall bee accounted and believed to bee so , he shall be god with us indeed , and shall shew himselfe to be so . for in the hebrew phrase , the meaning of a thing imports the being of the thing . the like phrase is in isaiah 9.6 . to us a childe is borne , to us a sonne is given , and his name shall be called wonderfull , counsellour , the everlasting father , the prince of peace . that is , hee shall bee believed to bee so , and shall shew himselfe to bee so , and shall bee so indeed . the like you have , ( because it is an answer to the cavill of the iewes , ) which object he was not called emanuell , iudah shall bee saved , israel shall dwell safely , and this is his name , whereby he shall be called , the lord our righteousnesse . for indeed he is iehovah our righteousnesse , and we have no righteousnesse to stand before god with , but his : divers other places of scripture there be of the same nature , but these two are pregnant ; and therefore , i name them for all the rest . besides the conception and birth of christ , you have here likewise , the divine nature of christ , and the offices of christ , for emanuell is a name both of nature and office . it is a name of his nature , god , and man , and of his office , which is to reconcile god and man : we could not be with god , but god must first be man with us . we were once with god in adam , before hee fell ; but there being a breach made , we cannot be recovered againe , till god be with us : he must take our natures , that he may reconcile our persons . now christ is emanuell , first in regard of nature , god with us , or god in our nature . the pure nature of god , and the base nature of man : that were strangers ever since the fall , are knit together in christ. what can be in a greater degree of strangenesse ( except the devils ) then mens unholinesse , and gods pure nature ? yet the nature of man and of god , being so severed before , are met together in one christ. so that in this one word emanuell , there is heaven and earth , god and man , infinite and finite : therefore we may well prefix , behold . a true saviour of the world must bee god with man. whether wee consider the greatnesse of the good we are to have by a saviour , or the greatnesse of the evil we are to be freed from by a saviour : both which doe inforce , that he must be emanuell , god with us . first , the greatnesse of the good which we are to have , for he is to bee god and man together , to satisfie the wrath of god , to undergoe a punishment due to sinne , as our surety : hee must give us title to heaven , and bring us thither , and who can doe this but god ? besides , secondly hee must know our hearts , our wants , our griefes , our infirmities , hee must bee every where to relieve us . and who can doe this but god ? so thirdly , in regard of evil , which we are to be freed from . he is to defend us in the middest of the enemies : and who is above the devill , and sinne , and the wrath of god , and all the oppositions , that stand betweene us and heaven , but god. so in regard of the good , in regard of the evill , and in regard of the preservation , to an eternall good estate , and freedome from eternall evill , he must be emanuell , god with us . these grand principles are enough to satisfie in this point . and secondly , as he must be god , so there was a necessity of his being man. man had sinned , and man must suffer for sin , and without bloud there was no remission ; and then , that he might be a mercifull , and pittifull saviour , he must take that nature on him , that he meaneth to save , there must be a sutablenesse , and sympathy . sutablenesse , that the head , and the members . the sanctified , and the sanctifier , may bee both of one nature . and a sumpathy , that he might be touched with humane infirmities . thirdly , this god and man must bee one person . for if there were two persons , god one distinct person , and man another : then there were two christs , and so the actions of the one , could not bee attributed to the other . as man dyed and shed his bloud , it could not have beene said that god dyed . but because there was but one person , god is truely said to dye , though hee dyed in mans nature , for hee tooke mans nature into unity with his person : and whatsoever either nature did , the whole person is said to doe , and therefore christ is a saviour according to both natures , as god , and as man : for he was to suffer , and hee was to overcome and satisfie in suffering , he was not onely to heare our prayers , but to answer them . both natures had an ingredience into all the worke of mediation . god dyed , and god suffered , and supported the manhood , that it might uphold the burden of the wrath of god , that it might not sinke under it . and so in all his actions , there was concurrence of divinity and humanity . the meaner workes being done by the manhood , the greater workes by the godhead , so making one , emanuel god with us . for god must bring us to heaven , by a way sutable to his holinesse , and therefore by way of satisfaction , and that cannot be but by god equall with himselfe . and that is the reason , why the apostle joynes together , without christ , without god. that is , they that know not christ god-man , to reconcile god and man , have nothing to doe with god. for the pure nature of god , what hath it to doe with the unpure nature of man , without emanuel , without him that is god man , to make satisfaction ? but now that christ hath taken our nature , it is become pure in him , and beloved of god in him . and god in him is become lovely , because hee is in our nature , yea in christ , god is become a father i goe to my father , and your father ; his nature , is sweet to us in christ , our nature is sweet to him in christ , god loveth not our nature , but first in him , in whom it is pure . and then he loveth our nature in us , because by the spirit of christ , hee will make our natures like to christs : and therefore wee may conceive of god as emanuell , god well pleased with us , and we well pleased with him . out of christ wee are angry with god , and hee angry with us . wee could wish there were no god , and choose rather to submit to the devill , to bee led by his spirit , to all prophanenesse and licentiousnesse . wee have a rising against god , and his image , and what ever comes from god , the proud unmortified heart of man swelleth against it . but when the heart once believeth , that christ emanuell god with us , hath satisfied gods justice ; now god is taken by the believing heart to bee a father reconciled in iesus christ. and we are taught to bee his sonnes . and our nature is more and more purified and cleansed , and made like the pure nature of christ , and so by little and little , the termes betweene god and us are more sweet , till we get to heaven , where our nature shal be absolutely perfect and purged by the holy spirit . so that he is emanuell god with us , to make god and us friends , which is two waies . first by satisfaction taking away the wrath of god. and then secondly , by the spirit : for god sendeth his spirit into our harts , to fit us for frindship , & cōmunion with him , when we have something of god in us . from hence many things may bee spoken , partly for instruction , and comfort . i will name a few . first of all , it is to be wondred at , and wee cannot wonder enough ( though we were angels , and had natures larger then they are ) at the marvellous mercies and love of god , that would stoope so low , as that god in the second person should take our nature and become one with us . it is marvellous love that he would be one with us , by such a meanes as his owne sonne , to make peace betweene him and us . it is a marvellous condescending , and stooping in the sonne to take our nature ; when there bee better creatures above us , that hee would let passe all above us , and take our nature that is dust , into unity of his person , that earth , flesh and bloud , should bee taken into one person with the godhead , it is wonderfull and marvellous . he tooke not the nature of angels : so that wee bee above angels , by the incarnation of christ. because hee tooke not the angels nature , they are not the spouse of christ : but every believing christian is the spouse of christ ; he is marryed to christ , he is the head , wee the members : he is the husband , wee the spouse , and therefore wee may stand in admiration of the love of god , in taking our natures on him . it requires hearts wounded by the spirit of god , to thinke of , and admire these things answerable to their natures . the angels when christ was borne could not containe , but breake out , glory to god on high , on earth peace , good will towards men : because there was then peace , peace betweene god and us , and by consequence with all the creatures , which doe but take part with god and revenge his quarrell . these things be matters of admiration , and we shall spend eternity , in admiration thereof in another world , though here our narrow hearts can hardly conceive it . but what wee cannot believe by understanding ( as things above nature , ) let us labour to understand them by believing , desire god wee may believe them , and then we shall understand them to our comfort . emanuel , god with us . if god bee with us in our nature , then hee is with us in his love . and if god be with us , who shall be against us ? for this emanuel hath taken our nature for ever : hee hath taken it into heaven with him ; god and wee shall bee for ever in good termes , because god in our nature is for ever in heaven , as an intercessour appearing for us . there is no feare of a breach now ; for our brother is in heaven , our husband is in heaven , to preserve an everlasting union and amitie betweene god and us . now wee may insult in an holy maner over all oppositions whatsoever . for if god be with us in our nature , and by consequence in favour , who shall bee against us ? and therefore with the apostle , let us triumph , rom. 8. let us make use of this emanuel in all troubles whatsoever , whether of the church , or of our owne persons . in troubles of the church , the church hath enemies , hell , and the world , and satans factors , but wee have one , emanuel god with us , and therefore wee need not feare : you know whose ensigne it is , whose motto ; deus nobiscum , is better than sancta maria . sancta maria will downe , when deus nobiscum shall stand . i beseech you therefore let us comfort our selves in regard of the church , as the prophet in the next chapt . vers . 7. comforts the church in distresse , he shall passe through iudah , he shall over-flow and go over , he shall reach even to the necke , and the stretching out of his wings , shall fill the bredth of thy * land , o emanuel . it may seeme a kinde of complaint . the enemy stretcheth out their wings over thy land , o emanuel : which may teach us in the person of the church , to goe to emanuel , remember the enemies of thy church spread their wings over thy land , and people , o emanuel , thou seest the malice of the enemy , the malice of antichrist and his supporters . he is the true michael that stands for his church . and then in the tenth verse , take counsell together , and it shall come to nought , speake the word , and it shall not stand for god is with us . and as the church before christ came in the flesh , much more may we now hee is come in the flesh , insult over all . let all the enemies consult together , this king and that power ; there is a counsell in heaven will disturbe and dash all their counsells . emanuel in heaven laugheth them to scorne . and as luther sayd , shall wee weepe and cry , when god laugheth ? he seeth a company of idolatrous wretches , that conspire together to root out all protestants from the earth , if it lay in their power . they that are inspired with jesuiticall spirits , the incendiaries of the world , have devoured all israel , and christendome in their hopes : but the church , which is emanuels land , and freehold , sees it , and laughs them to scorne . god can dash all their treacherous counsels . and so in all personal trouble whatsoever , emanuel , god with us , is fitted to be a mercifull saviour ; he was poore , that he might be with the poor ; he took not on him an impassable nature , but he tooke our poverty , our miserable nature . hee is poore with the poore , afflicted with the afflicted , persecuted with the persecuted , he is deserted with them that be deserted , my god , my god , why hast thou forsaken me ? he suffers with them that suffer , he hath gone throgh al the passages of our lives . in the beginning of it he was conceived and borne , and he hath gone along with us , and is able to pitty and succour us in our poverty , in prison , in bonds , in disgrace , in our conflict with god , in our terrour of conscience , in all our temptations and assaults by sathan ; he was tempted himselfe by sathan , for this purpose , that emanuel might in all these be mercifull . let us not lose the comforts of this sweet name , in which you have couched so many comforts . in the houre of death , when wee are to dye , thinke of emanuel . when iacob was to goe into egypt , sayth god , feare not iacob , goe , i will goe with thee , and bring thee back againe , and he did bring him back to be buried in canaan . so , feare not to dye , feare not to goe to the grave , emanuel hath been there , he will goe into the grave , hee will bring us out of the dust againe : for emanuel is god with us , who is god over death , over sinne , over the wrath of god ; god over all , blest for evermore , and hath triumphed over all , so that what shall separate us from the love of god in christ iesus ? he is not onely god with us in our nature , but he is god for us in heaven at this time ; he is god in us by his spirit : hee is god amongst us in our meetings , where two or three be gathered together in my name , i will be in the midst of them . he is god for us to defend us , he is for us in earth , for us in heaven , and wheresoever we be , specially in good causes . and therefore enlarge our comforts as much as we can . and shall not wee then labour to bee with him , as much as we can ? all spirits that have any comfort by this emanuel they are touched on by his spirit , to have desires to bee nearer and nearer to him . how shall i know hee is my emanuel , not onely god with us , but god with me ? if by the same spirit of his , that sanctified his humane nature , i have desires to bee nearer and nearer to him , to be liker and liker him . if i am on his side , if i be neare him in my affections , desires , and understanding ; if i side not against the church , nor joyne in opposition against the gospell . if i finde inwardly a desire to bee more and more with him , and like to him ; if outwardly ( in the place where i live ) i side with him , and take part with his cause , it is a signe i have interest in him . and therefore let us labour to bee more and more with christ , and with god , in love , and affections , in faith , in our whole inward man , because he is with us . wee must know this emanuel doth trust us with his cause , to speak a good word for him now and then , to speak a word for his church ; & he takes it ill if we neglect him . curse ye meroz , because hee came not out to helpe the lord. god trusteth us to see , if wee will bee on his side , and calles to us , as iehu did , who is on my side , who ? now , if wee have not a word for the church , not so much as a prayer for the church , how can wee say , god with us ? when we are not used to speake to god by way of prayer , nor to man but by way of opposition and contestation ? by this therefore examine the truth of our interest in christ. those that intend to receive the communion , must thinke , now i am to be neare unto christ , and to feast with him . christ is with us in his word , in the sacrament ; there is a neare relation betweene the bread and the wine , and body and bloud of christ. now the true childe of god is glad of this most speciall presence of christ. all true receivers come with joy to the sacrament . oh i shall have communion with emanuel , who left heaven , tooke my nature into a most neare hypostaticall union , the nearest union of all , and shal not i desire the nearest union with him againe that can be possible ? oh i am glad of the occasion , that i can heare his word , pray to him , receive the sacrament . thus let us come with joy , that we may have communion with this emanuel , who hath such sweet communion with our nature . that our hearts may bee as the virgins wombe was to conceive christ ; i beseech you inlarge these things in your meditations . and because wee know not how long wee may live here , some of us be sicke and weake , and all of us may fall into danger , wee know not how soone , let it be our comfort , that god is emanuell , hee left heaven , and tooke our nature to bring us thither , where himselfe is . when times of dissolution come , consider , i am now going to him to heaven , that came downe from thence , to bring me to that eternall mansion of rest and glory . and shall not i desire an everlasting communion with him . god became man , that hee might make man like god , pertaking of his divine nature , in grace here , and glory hereafter . shall not i goe to him that suffered so much for me ? therefore saith saint paul , i desire to be dissolved and to bee with christ , which is the effect of christs prayer , father saith he , my will is , that where i am , they may be also . and in this god heareth christ , that all that beleive in him shall bee where christ is ; as he came from heaven to be where wee are . lay up these things in your hearts , that so you may receive benefit by them . finis . page 19. line 6. for wounded , read warmed . the second sermon isaiah . 7.14 . behold a virgin shall conceive and beare a sonne , and shall call his name emanuell . the occasion of these words we have heard . the church was in great distresse under two mighty kings , that threatned great matters ; but indeed were but two smoaking fire-brands , that went out of themselves . ahaz being a wicked king , ( and wickednes being alwayes full of feares , fearfull in trouble , though not before trouble , for they that bee least fearfull of trouble , be most fearefull in trouble ) and god intending comfort to the church , the prophet bids him aske a signe . ahaz out of guiltinesse of conscience , and stubbournes together would aske none . god intended to strengthen his faith , and he would not make advantage of the offer . and therefore the prophet promiseth a signe , the grand signe , the signe of all signes , the miracle of all miracles , the incarnation of the messias . by the way i beseech you let me observe this . it is atheisticall profanesse to despice any helpe , that god in his wisdome thinketh necessary to proppe and shoare our weake faith withall . and therefore when many out of confidence of their owne graces , and parts refuse the sacrament ( god knowing better then our selves , wee need it ) unlesse it bee at one time of the yeare , and refuse the other ordinance of preaching , which god hath sanctifyed , they seeme to know themselves better then god , who out of knowledge of our weaknes , hath set apart these meanes for the strengthning of our graces . and as ahaz refusing gods helpe , provoked god by it , so these must know , they shall not escape without judgment , for it is a tempting of god , and proceedeth from a bad spirit of pride and stubbornes . how this promise of the messias could be a signe to them to comfort them , we spake at large , wee will now deliver some thing by way of addition and explication . the house of david was affraid they should be extinct , by these two great enemies of the church , but saith hee , a virgin of the house of david shall conceive a sonne , and how then can the house of david bee extinct ? secondly , heaven hath said it , earth can not disanull it . god hath said it , and all the creatures in the world can not annihilate it . it was the promise made to adam , when he was fallen , it runne along to abraham , and afterward to the patriarkes , so that it must needs be so . it was the custome of the men of god , ledde by the spirit of god , in these times , in any distresse to have recourse to the promise of the messias , as for other ends , so for this , to raise themselves up by an argument drawne from the greater to the lesse . god will give the messias , god will become man. a virgin shall conceive a sonne . and therefore he will give you lesse mercies . i note this by the way for this end to teach us a sanctified manner of reasoning . was it a strong argument before christs comming . the messias shall come , and therefore wee may expect inferiour blessings . and shall not we make use of the same reason now ? christ is come in the flesh , and is triumphant in heaven , god having given christ , will hee not give all things necessary whatsoever ? shall the reasonings before christs comming be of more force , then these bee , now christ is come , and is in glory , appearing in heaven for us ? beloved , it should be a shame to us , that wee should not have the sanctified art of reasoning , to argue from the gift of christ , to the giving of all things needfull for us ? the ground of this reason is this , all other promises whatsoever they are , are secundary to the grand fundamentall promise of christ . all promises issue from a covenant founded in god man. now covenants come from love , and love is founded in the first person , loved , and the foundation of all love . therefore if god giveth christ the foundation of love , and out of love makes a covenant , and as branches of the covenant giveth many promises : then having made good the maine promise of all , ( iesus christ ) will hee not make good all the rest ? and therefore we should have often in our hearts , and thoughts , the accomplishment of all promises in christ , and from thence make use of the expectation of all inferiour promises . for they issue from that love of god in christ , which is fully manifested already . wee have spoken of the preface , behold , which is a word usually prefixed before all the passages of christ , his birth , his resurrection , his comming againe . and great reason . for what doe wee usually behold with earnestnes ? rare things , new things , great things , especially if they be great to admiration , and that concerne us neerely ; usefull things , especially if they bee present . and is any thing rarer then that , a virgin shall conceive , and beare a sonne ? then the incarnation of christ ? never was the like in nature , never the like in heaven , or earth , that god , and man , should bee in one person . it is a rare thing , a new thing , it is great to wonderment ; and therefore in the 9. chapter of this prophesie , his name shall bee called wonderfull , as in many other respects , so wonderfull in his conception and birth . and then all is for us . to us a child is borne , to us a sonne is given , in the same chapter . for us , and for us men , hee came downe from heaven . and then to the eye of faith , all these things are present : faith knoweth no difference of time . christ is present to the eye of faith now . we see him sacrificed in the sacrament and in the word ; faith knoweth no distance of place as well as no distance of time : we see him in heaven , as st. stephen sitting at the right hand of god for the good of his church , and therefore behold . if ever any thing were , or shall be great from the beginning of the world , to eternity , this is great , this is wonderfull . and if any thing in the world be fit for us , if any thing dignifieth the soule , and raiseth the soule above it selfe , it is this wonderfull object . we out of our weaknes , wonder at poore pety things , as the disciples at the building of the temple , what stones are these ? we wonder at the greatnesse of birth and place , but alas , what is fit for the soule being a large and capable thing to stand in admiration of ? here is that , that transcendeth admiration it selfe . behold a virgin shall conceive a sonne . and therefore attend to the great matter in hand : this i thought good to adde , to what , i formerly delivered in that particular . a virgin shall conceive a sonne &c. you need not goe farther then the text for wonders . for here are 2 great ones a virgin , a mother , and godman . so in the words , you have the conception and the birth of christ his humane nature , his divine nature , and his office to reconcile god and us in one . as he is god in our nature ( hee tooke our nature into communion of person ) so his office is to bring god and man together , his two natures is to fit him for his office ; god and man were at much distant tearmes as could be , unlesse betwene the devill , and god. and therefore god man in one person must performe the great office , of bringing such as were in such opposite tearmes together . of his conception by the virgin mary , wee spake sufficiently , onely wee will adde this for farther explication . a further type of this was in the birth of isaack . isaack you know was borne of a dead wombe . christ was conceived of a virgin , and in a manner farre more improbable then the other . isaack was the sonne of the promise . christ was the promised seed , both in some sort miraculously borne . for indeed it was a true wonder , that isaack should be borne of a dead wombe . and here that a virgin should conceive . sara had nothing to supply moisture and juyce to the fruit . and so here was nothing of a man to further christs conception . i will shew why there must be this kind of conception of christ , which will helpe our faith exceedingly . first christ must be without all sinne of necessity ; for else when hee tooke our nature , stubble , and fire had joyned together . god is a consuming fire , and therefore the nature must be purified , and sanctified by the holy ghost in the wombe of the virgin. and then againe in the conception , there must be a foundation of all obedience active and passive , and of all that was afterwards excellent in christ. if there had beene any blemish in the foundation , which was his conception ; if he had not beene pure , there had beene defect in all that issued from him , his active obedience and passive obedience , for every thing savours of the principle from whence it commeth . and therefore it was gods great worke in this strange conception that sinne might be stop't in the roote and beginning , nature might be sanctified in the foundation of it . and so that he might persue sin from the beginnning to the end , both in his life by living without sinne , and also in his death by making satisfaction for sinne . and therefore ground our faith on this , that our salvation is laid on one that is mighty , god man ; and on one , that is pure and holy . and therefore in his obedience active , holy ; and in his obedience passive , holy . againe he came to be a surety for us , and therefore hee must pay our whole debt , hee must pay the debt of obedience , he must pay the debt of punishment . now obedience must come from a pure nature , and his death must extend to the satisfying of an infinite iustice. and therefore he must be conceived of the holy ghost in the wombe of a pure virgin. and wee must know that in this conception of christ , there were 2. or 3. things wherin there was a maine difference betweene christ , and us . christ was in his humane nature altogether without sin , we are sinfull in our nature . again christs humane nature had alwaies subsistence in the divine , and it was never out of the divine nature . as soone as his body and soule were united , it was the body , and soule of god ; now our natures are not so . and then in manner of propagation : his was extraordinary altogether . adam was of the earth , neither of man , nor woman . eve of man without a woman . all other of adam , and eve. christ of a virgin , and without a man. but setting aside his subsistence in the second person , and extraordinary meanes of propagation , christ and we are all one , hee had a true humane body , and soule , and all things like our selves , sin , and the former differences excepted . why christ must be man , we have already heard . he became man to be sutable to us in our nature , and to sympathize in all our troubles . and shall call his name emanuell . he shall call his name emanuel , saith the new testament . that is , he shall be emanuell indeed , and shall be knowne to bee , and published to be so . whatsoever hath a name is apparent . christ was before hee tooke our flesh ; but he was not called emanuell . it did not openly appeare that he was god in our nature , hee was not conceived in the wombe of a virgin. they before christ knew that hee should come , but when he was conceived and borne , hee was then called emanuell . there were divers presences of christ , before hee came . he was in the bush as a signe of his presence , he was in the arke as a signe of his presence , he was in the prophets and kings as a type of his presence . he tooke upon him the shape of man as a representation of his presence , when he talked with abraham and the patriarkes , but all this was not god with us , in our nature ; he tooke it on him for a time , and laid it aside againe . but when hee was emanuell , and was called , and declared so to be , he tooke on him our nature , never to lay it aside againe . he was borne in our nature , brought forth in our nature , lived in our nature , dyed in our nature , was crucified in our nature , became a curse for us in our nature , buried in our nature , rose in our nature , is in heaven in our nature , and for ever will abide there in our nature . all their faith before hee came in the flesh was in confidence that he should take our flesh in the fullnes of time . now came the time , when hee was called emanuell , and then the word became flesh , and tooke our nature on him . from hence that god tooke our nature upon him in the second person , come divers things considerable . for first it appeares , that he hath dignified and raised our nature above angells , because he hath taken the seed of abraham , and not of the angells , a wonderfull advancement of our nature for god to bee with us , to marry such a poore nature , as ours is ; for the great god of heaven and earth to take dust into the unity of his person . if this may not have a behould , before it , i know not what may . to joyne alltogether ▪ 2 for the great god of heaven and earth before whom the angells cover their faces , the mountaines tremble , and the earth quakes , to take our flesh , and dust into unity of his person , and for such ends to save sinfull man , and from such misery , & eternall misery , from such great enemies ; and then to advance him to such great happinesse , as we are advanced . to take christ emanuell in the whole passage of his mediation , and there is ground of admiration indeed . 3 but consider it specially in the raising and advancing of our natures to bee one with god. shall god bee god with us in our nature in heaven , and shall wee defile our natures that god hath so dignified ? shall we livelike beasts whom god hath raised above angells let swearers , beastly persons , and profane hypocrites , either alter their courses , or else say they beleeve not these truths . shall a man beleeve , god hath taken his nature into unity of his person , and hath raised it above all angells , and can he turne beast , yea devill incarnate in opposition of christ , and his cause ? what a shame is this ? can this bee , where these things are beleeved ? a christian should have high thoughts of himselfe , what shall i defile the nature , that god hath taken into unity of his person ? and as hee hath dignified , and raised , and advanced our nature so highly : 4 so likewise hee hath infused , and put all the riches of grace into our nature . for all grace is in christ , that a finite nature can bee capable of . for christ is neerest the fountaine . now the humane nature being so neere the fountaine of all good , that is god , it must needs bee as rich as nature can possibly be capable of : and is not this for our good ? are not all his riches for our use ? and therefore seeing our nature is dignified by emanuell , and inriched exceedingly by his graces next to infinite . ( for our humane nature is not turned to god , as some are conceited . it is not deified , and so made infinite ) yet as much as the creature can bee capable of , there is in christ-man , and so shall wee defile that nature ? and from hence that our nature is ingrafted into the god-head , 5 it followeth that what was done in our nature , was of wonderfull extention , force , and dignity , because it was done , when our nature was knit to the god head , and therefore it maketh up all objections . as. how could the death of one man satisfie for the deaths of many millions . secondly it was the death of christ , whose humane nature was ingrafted into the second person of the trinity . for ( because they were but one person ) whatsoever the humane nature did or suffered , god did it . if they had beene 2. persons god had not dyed , god had not suffered , god had not redeemed his church . and therefore the scripture runneth comfortably on this ; god hath redeemed the church with his owne bloud : hath god blood ? no , but the nature that god tooke into unity of persons hath blood , and so being one person with god , god , shed his blood . it is god that purchased a church with his blood , it is god that dyed . the virgin mary was mother of god , because shee is the mother of that nature which was taken into unity with god. hereupon comes the dignity of whatsoever christ did , and suffered . though hee did it in our nature , yet the god-head gave it its worth , and not onely worth , but god put some activity , some vigour , and force into all that christ did . it doth advance christ mediatour according to both natures , and from hence ariseth communication of properties , as divines call it , which i will not now speake of . it is sufficient to see that whatsoever was done by christ , was done by god hee being emanuell , and therefore had its worth and dignity to prevaile with god. hence commeth a forcible reason . that god must satisfie divine justice , because it was the action of a god-man . his great sufferings were the sufferings of the second person , in our nature . and hereupon from satisfaction , and merit , comes reconciliation betweene ged , and us . god being satisfied by christ , god , and we are at tearmes of peace : our peace is well founded , if it bee founded in god the father , by god the sonne , taking our nature into unity of his person . these things must have influence into our comforts , and into our lives , and conversations , being the grand articles of faith. and therefore wee ought to thinke often of them . wee must fetch principles of comfort , and holines from hence , as from the greatest arguments that can be , therefore i desire to bee so punctuall in them . god is emanuell , especially to make god , and us one . christ is our friend in taking our nature to make god , and us friends againe . but how doth friendshippe betweene god and us arise from hence ? that christ is god in our nature . i will give 2. or 3. reasons of it . first it is good reason , that god should bee at peace with us , because sinne , ( the cause of division ) is taken away , it is sinne , ( the cause of division ) is taken away . it is sinne that separateth betweene god , and us ; and if sinne bee taken away , god is mercy it selfe , and mercy will have a current . what stoppeth mercy but sinne ? secondly , take away sinne , it runneth amaine . christ therefore became emanuell god with us . because hee is the lambe of god that taketh away the sinnes of the world. before adam had sinned , there was sweet agreement and communion betweene adam and god , but sinne that devided betweene god and the creature ; now christ haveing made satisfaction for all our sins there can be nothing but mercy . againe christ is a fit person to knit god and us together , because our nature is pure in christ ; and therefore in christ , god loveth us . after satisfaction god lookes on our nature in christ , and seeth it pure in him , christ is the glory of our nature . now if our nature bee pure in our head , ( which is the glory of our nature ) god is reconciled to us , and loveth us in him that is pure , out of whom god can not love us . as christ is pure , and our nature in him , so he will make us pure at length . thirdly , christ being our head of influence , conveyeth the same spirit that is in him , to all his members , and by little and little , by that spirit purgeth his church , and maketh her fit for communion with himselfe , for he maketh us partakers of the divine nature ; he tooke our fraile humane nature , that wee might partake of his divine nature , this is , of his divine qualities , to be holy , pure , humble , and obedient , as hee was . and thus christ being a head not onely of eminence to rule , and governe , but of influence to flow by his spirit into all his members , is fit to bee a reconciler to bring god , and us together ; partly because our nature is in him , and partly because hee doth communicate the same spirit to us , that is in himselfe , and by little and little maketh us holy like himselfe . i hasten to the maine use of all . then god the father , and wee are in good tearmes , for the second person is god , in our nature , for this end to make god , and us friends . there is a notable place , of scripture which i note for the expressions sake hee speaking there of a days man. there is no dayes-man betweene us that might lay his hand on us both , that is , a middle person to lay his hand on the one , and the other . now christ is the middle person , as the second person in trinity . and then hee is god , and man , and therefore hee is fit to bee mediatour , to lay his hand on both sides , on man as man , on god as god. and christ is a friend to both , to god as god , to man as man ; and therefore hee is fit to bee an vmpire , to be a dayes-man , to bee a mediatour . and hee hath done it to purpose , making that good in heaven , that hee did on earth . and therefore labour to make a gracious use of all this . i know nothing in the vvorld more usefull , no point of divinity more pregnant , no greater spring of sanctifying duty , then that god and man were one , to make god , and us one . he marry'd our nature , that hee might marrie our persons . and if it bee so that god and man are brought to tearmes of reconciliation on such a foundation as god-man , then ought not wee to improve this comfort ? have wee such a foundation of comfort , and shall not wee make use of it ? shall we have wisdome in the things of this world , and not make use of the grand comforts , that concerne our soules ? but how shall wee improve it ? in all our necessities and wantes goe to god : how ? through christ , god-man , who is in heaven making intercession and appearing for us by virtue of his satisfaction made on earth , and therefore wee may goe bouldly to the throne of grace , to god being reconciled by god. god , hath god at his right hand , appearing for us , and shall wee bee affraid to goe to the throne of grace ? when wee want strength , comforts , or any thing , goe to god , in the mediation of emanuell , and then god can deny nothing to us , that we aske with the spirit of faith in the name of christ. i beseech you therefore , let this bee the maine use , continually to improve the gratious priviledges wee have by emanuell . our nature is now acceptable to god in christ , because hee hath purified it in himselfe , and gods nature is lovely to us , because hee hath taken our nature . if god loved his owne sonne , hee will love our nature as joyned to his sonne , and gods nature is lovely to us , he tooke our flesh upon him , and made himselfe bone of our bone. and shall not wee like , and affect that , which was so gratiously procured by emanuell . consider of it , and let it bee ground of reverent and bould prayer , in all our wants to goe to god , in emanuell . let us make use of it likewise in behalfe of the church . the church is emanuells land as yee have it in the next chapter , verse 8. the stretching out of his wings , shall bee the breath of thy land , o emanuell . the church of the iewes was emanuells land , but then it was impaled within the pale of the iewes : but now the gentiles are taken in ; the church is scattered , and spread abroad over the whole earth . and there . fore goe to god in behalfe of the church . thou tookest our nature into unity of thy person , that thou mightest bee a gracious , and a mercifull head . and therefore looke in mercy on thine owne mysticall body , the church . they before christ came in the flesh , who had the spirit of faith , knew the church of the iewes could not bee extinct , because emanuell was to come of it . and wee may know , the church shall never bee destroyed , till the second comming of christ because those things are not yet performed , that god hath promised , and must bee performed . and therefore wee may goe as bouldly to christ , and spread the cause of the church before him now , as they spread the cause of the iewes before him then : looke upon thy land , looke upon thy church o emanuell . that there must bee a church , wee must beleeve , and wee can not beleeve a non ens . we must have ground for our faith , and therefore never feare that heresy shall overspread the face of the church ; emanuells land shall bee preserved by some way or other , though perhaps not by the way wee expect . god must have a church to the end of the world , the gospell must get ground , antichrist must fall . god hath said it , and man can not unsay it . and therefore in all estates of the church spread its cause before emanuell . when emanuell came once , the church of the iewes wasted . therefore if you will have good arguments against the iewes , this is a good one to convince them that christ is come in the flesh . the church of the iewes was to continue till emanuell , but the church of the iewes hath ceased to continue and is now no church , there is now no family of david , and therefore emanuell is come . and for a further use let us haue thoughts of the second coming of emanuell as they had thoughts of the the first . christ was called the consolation of israell , at his first coming and in the new testament , it is every where expressed a signe of a gracious man to looke for the appearing of iesus christ , and to love it . now let us comfort our selves that this emanuell will appeare in our flesh ere long let us wait for the consolation of israell . emanuell came downe to us , to take our nature upon him and to satisfie gods wrath , that hee might take us to heaven with himselfe , and that we might bee for ever with him in glory . and therefore let us ( if wee would make a true use of emanuell , ) desire to bee with him . christ delighted before hee came in the flesh to bee with the sonnes of men , and hee is with us now by his spirit , and so will be with his church to the end of the world ; and shall not wee bee with him as much as wee may ? indeed he loved our nature so much , that hee descended from the height of majestie , to take our misery and businesse upon him , and shall not wee desire to bee with him in glory ? there bee divers evidences whether wee have any ground of comfort in this emanuell or no. this shall be one . 1 wee may know wee have benefit by the first comming of emanuell , if wee have a serious desire of the second comming ; if wee have desire to bee with him . if as he came to us in love . wee have desires to bee with him in his ordinances as much as may be , and in humble resignation at the houre of death ; how shall wee be with him here ? bee with him in thoughts , in meditation , in faith , and prayer , meet with him wheresoever hee is , hee is in the congregation ; where two or three are gathered together in his name , he is amongst them , be with them in all things where he vouchsafeth his gracious presence . it is the nature of love to desire perfect union , and therefore the christian soule touched with the spirit of god will desire to bee dissolved and to be with christ , as best of all . come lord iesus come quickly , and therefore in the houre of death is willing to resigne himselfe ro god that hee may goe to emanuell , and inioy his presence , that left the presence of his father , to take our nature , and to bee with us on earth . but the maine thing i desire you to observe , 2 is matter of comfort from this emanuell that now hee having taken our nature upon him , that he might take our persons into unity of his mysticall body , wee might have comfort in all conditions . for hee tooke our nature upon him , ( beside his other ends ) that hee might take our persons to make up mysticall christ : hee married our nature , to marry our persons . and therefore if hee did it for this end , that wee might bee neere him as our nature is neere him , shall not wee make it a ground of comfort ? that our persons shall bee neere christ as well as our natures . as christ hath two natures in one person , so many persons make up one mysticall christ , so that our persons are wonderfully neere to christ. the wife is not neerer the husband , the members are not neerer the head , the building is not neerer the foundation , then christ and his church are . and therefore comfort our selues in this . christ is emanuell , god with us in our nature . and will hee suffer his church to want , that hee hath taken so neere to himselfe ? can the members want influence , when the head hath it ? can the wife be poore , when the husband is rich ? whatsoever christ did to his owne body , to his humane nature taken into the unity of his person , that hee will doe in some proportion to his mysticall body . i will shew you some particulars . hee sanctified his naturall body , by the holy ghost , and hee will sanctifie us by the same spirit . for there is the same spirit in head , and members . he loveth his naturall body , and so , as never to lay it aside to eternity . and loveth his mysticall body now in some sort more , for hee gave his naturall body to death , for his mysticall body . and therefore as hee will never lay aside his naturall body , hee will never lay aside his church , nor any member of his church : for with the same love , that hee loved his naturall body , hee loveth now his mysticall members . as hee rose to glory in his naturall body , and ascended to heaven : so hee will raise his mysticall body , that it shall ascend as hee ascended . i beseech you therefore consider what a ground of comfort this is , god tooke our nature on him , ( besides the grand end of satisfaction ) that hee might make us like himselfe in glory , that hee might draw us neere to himselfe . and therefore now christ being in heaven , having commission , and authority over all things put into his hand ; hee having a name above all names in heaven , and earth , that at the name of iesus every knee should bow , that is , every subjection should bee given ; will he suffer any member of his body to suffer more then hee thinkes fit ? no , seeing hee is in heaven , and glory , for his churches good . for all that he hath done and suffered is for the church , and the churches use . to conclude all , let us consider , what wee are , let not a christian bee base minded , let him not bee dastardly in any cause that is good , or gods ; let him be on gods side . who is on his side ? a christian is an impregnable person , hee is a person that can never bee conquered . emanuell became man to make the church , and every christian to be one with him . christs nature is out of danger of all that is hurtfull . the sun shall not shine , the wind shall not blow , to the churches hurt . for the churches head ruleth over all things , and hath all things in subjection , angells in heaven , men on earth , devills in hell , all bow to christ ; and shall any thing befall them that he loveth , unlesse for their greater good ? therefore though they may kill a christian and imprison him , yet hurt him they can not . if god bee on our side , who can bee against us ? but god is on our side , and on what grounds ? god-man hath procured him to be our friend , hee hath satisfied god ; and therfore if we beleeve , we be one with christ , and so one with god. wee have many against us , the devils are against us , the world is against us to take away the favour of god , to hinder accesse to him in prayer , to stoppe the churches communion with god , and hinder the sweet issue of all things that befall us as farre as they can ; but their malice is greater , then their power . if god should let them loose , and give the chaine into their owne hand , though they seeme to hurt , yet hurt they cannot in the issue . and shall not we make use of these things in times of distresse ? wherefore serve they but to comfort us in all conflicts with satan , and in all doubtings that arise from our sinfull hearts ? answer all with this . if god be with us , who can bee against us ? if any bee against us name them , if not , be satisfied . and therefore come life , come death , christ is our surety , he layeth up our dust , keepeth our ashes in the grave , and will christ loose any member ? feare not iacob to goe into egypt . for i will bring thee backe againe . so feare not to goe into the grave . the spirit of god will watch over our dust , and bring us to heaven . therefore feare nothing ; god will be with us in life , and death , yea for ever ; and we shall be for ever with the lord , as the apostle saith in the thessalonians . and that issue of all that emanuell hath done , christ was one in our nature , that hee might bring god and us into favour , that wee may be for ever with him in heaven , that we may be for ever with the lord , which is the accomplishment of all the promises . finis . imprimatur tho. wykes . octob. 26. 1638. notes, typically marginal, from the original text notes for div a12187-e140 the scope of the text. wicked men admire their owne devices . those that brag out of danger , are most cowardly in danger . infinite mercy in god and stubbornnesse in man conflicting . meaning of the text. reason . he that will doe the greater he will doe the lesser . object . how this can confirme their faith for present . answ. make use of the grand promises to comfort us in petty crosses . divers articles of faith . nothing more strange then a virgin to be a mother , and god a man. christ conceived not by ordinary propagation . the masse wherof christ was made , was sanctified by the holy ghost . christ conceived , upon maries assent to the message by the holy ghost . observ. quest. answ. christ is conceived in our hearts when we rest upon him onely . 1 tim. 3. christs conception , birth and life like ours . in every thing in christ , something extraordinary . christ conceived , borne , lived , and dyed , eswe . to shew sorth christ in all our actions . vnion with christ the cause of all grace . ier. 2.3 . emanuel , a name of nature and office . christ emanuell in regard of our nature . without the blood of christ , noe remission . meaner workes acted by the manhood greater by the godhead . ephes 5. god our father . christ emanuell to make god and us friends . by satisfaction . by the spirit fitting us for communion with god. gods love and mercy to man , to be wondred at . man above angels by christs incarnation . what we cannot believe by vnderstanding , let us labour to understand by believing . our nature in heaven . * church no counsell against god shall stand . christ with us in poverty and bond . christ god in us , and for us . how to know emanuel to bee ours . christs cause to be maintained , christ with us in his word and sacraments . communion with christ is sweet . notes for div a12187-e3920 doctrine . grace refused is turned into wrath what god saith man cannot disanull . men of god , of ould had recourse to the promises of the messiah . how to reason with our selves in a sanctified manner . all promises founded in christ. is. 9 6. christs conception and incarnation marvellous and rare christ is with us here by faith . man out of weaknes wonders at poore things . isaacks birth a type of christs . why christ must be without sin . no blemish or defect of purity in the conception of christ. faith to be grounded on christ , god man. christ our surety . christ without sinne . his humane nature had alwaies subsistence in the divine . in manner of propagation . christ became man for our sakes . christ by divers signes shewed himselfe before exhibited in the flesh . first things considerable . 2 consideration . 3 considerations to defile our natures that god hath dignified . 4 consideration . 5 consideration . obiection answered . question . answer . what is done to by christ , is done by god reason . quest. 1. reason . 2. reason . 3. reason . job 9 3.2 . use. use. improved . vse of improving our priviledges by emanuell . use. in the behalfe of the church isa. 8.8 gods church shal 〈◊〉 the end of the world . at christ comeing the iews church wasted . 1 evidence of comfort in christ. question . answer . revel . 22.20 2 evidence of comfort . 〈◊〉 of comfort . as the humane 〈…〉 . psal. 2 ▪ 9 , 10 ▪ conclus : to consider what w●e are . the devill and the world our enemies . the spirituall-mans aime guiding a christian in his affections and actions, through the sundry passages of this life, so that gods glory, and his owne salvation may be the maine end of all / by the faithfull and reverend divine, r. sibbes ... ; published by t.g. and p.n. sibbes, richard, 1577-1635. 1637 approx. 76 kb of xml-encoded text transcribed from 48 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12203 stc 22513 estc s1655 21348552 ocm 21348552 23926 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. a12203) transcribed from: (early english books online ; image set 23926) images scanned from microfilm: (early english books, 1475-1640 ; 1715:5) the spirituall-mans aime guiding a christian in his affections and actions, through the sundry passages of this life, so that gods glory, and his owne salvation may be the maine end of all / by the faithfull and reverend divine, r. sibbes ... ; published by t.g. and p.n. sibbes, richard, 1577-1635. [2], 84, [8] p. printed by iohn norton, for iohn rothwell, and are to be sold at the sunne in pauls church-yard, london : 1637. title in double line border. signatures: a-d¹² (last leaf blank). reproduction of 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 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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 christian life -early works to 1800. conduct of life. 2002-11 tcp assigned for keying and markup 2002-12 aptara keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-01 olivia bottum text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion the spiritvall-mans aime . guiding a christian in his affections and actions , through the sundry passages of this life . so that gods glory , and his owne salvation may be the maine end of all . by the faithfull and reverend divine , r. sibbes . d. d. and somtime preacher to the honourable societie of graies inne . published by t. g. and p. n. london , printed by iohn norton , for iohn rothwell , and are to be sold at the sunne in pauls church-yard . 1637. the spirituall-mans aime . 1. cor. chap. 7. ver . 29 , 30. 31. it remaineth brethren , the time is short , let those that have wives , be as if they had none . 2. and they that weep , as though they wept not , and they that reioyce as though they reioyced not , and they that buy as though they possessed not . 3. and they that use this world as not abusing it , for the fashion of this world passeth away . the blessed apostle in the former part of the chapter , had given direction in cases of cōscience , being a man that had the tongue of the learned to speak a word in season to the wearie : whereupon ( as having in his eye greater matters than particularities ) as his use is almost in every epistle , he calls them from particular cases , that they should not overmuch trouble themselves about them , but the maine , the time is short , let those that are married , be as if they were not , &c. but first he gives satisfaction to the particular cases , for as it is in travelling , it is not enough to know that a mans way lies east , or west , or north , or south , but he must know the turnings and windings , the particularities of the way : so in religion it is not enough to know that we must serve god above all , and love our neighbour as our selfe , &c. those generalities that atheists pretend to shake-off all studie of religion by , if they know a few generalls . our knowledge stands in clearing particular cases , which being cleared the way is smother to heaven-ward ; yet notwithstanding we must not dwell too much upon particulars , for here you see the apostle calls them off , finally my brethren , the time is short , it remaines that we looke to the maine , &c. for the fashion of this world passeth away ; wherein we considered two points in generall , which i will name , and hasten to that : inlarging of that that i thinke sitting for this time . the first was this , that a very good way to satisfie cases of conscience in particular , is to have in our minde the maine ▪ for there be many that puzzle themselves all their life , about this and that particular , and forget the maine in the mean time , let a man looke to the maine , and he will soone resolve whether it be good to redeeme time to heare a sermon now and then : he will doe it , and not make a case of it , for it helpes the maine , i came into the world to save my soule , &c. and so for sanctifying the lords-day entirely , many have scruples and keepe adoe , but if they had the love of god in their soules , and did looke to the maine , they would cut off that idle question : why doe i trifle about this and that idle question , how stands it with the maine ? and so for conversing with company , are they such as are comfortable and cheerefull ? are they such as may helpe to the main ? no : why do i intangle my selfe in that which hinders the maine ? so we see paul when he had resolved the particulars , he calls them to the maine , brethren the time is short ; and therefore be in these things as if yee were not , ( as we shall see anone in the particulars ) for the fashion of this world passeth away . to adde a little in this point , this is the reason why none but a true christian can carry himselfe moderately in the things of this world , why ? because none but a sound christian hath a maine , and a chiefe end that swaies the sterne of his whole life , hee lookes to heaven and happines , and how it shall be with him afterwards , and he considers particulars thereafter , when another man of necessitie must erre in particulars , because he hath not a gracious ayme : you have no man but a christian , but he looseth himselfe in the things of this world . well , the second thing is this , you see that religion meddles with all matters with the world , with marriage , with buying and possessing , as we shall see afterwards . saith an athiest ( that stomackes it , that his waies should be hindred from that commanding skill of religion which hath to doe in all things ) what hath the minister to doe with our callings , with lawyers , with trades-men , or states-men ? what hath the minister to doe with these things ? it is true not with the materials , with the particular matters of those , that is left to those that are artists , that have skill in the particulars ; but a minister and a christian , and religion in any man hath to deale with these things , as they helpe to further the maine ; for religion is a skill that fits a man for a further end , for his last end , that fits him for heaven . now being such a skil it must direct every thing so farre as it helps or hinders that , the heathen philosopher could say , state knowledge is a commanding knowledge , why ? because it meddles with all trades . how ? hath a states-man skil in this or that trade ? no , not in the particular mystery , but he hath skill so far as he sees what may serve for the publicke good . let the safety of the common-wealth be the law of all trades . the state knowledge is the supream knowledg which is for the good of the whole , therefore he cuts of particulars if they be mischievous to the whole : so all trades wee must tell them of their faults , as they are blemishes to religion , for wee must not bee so in this or that trade , as that we forget we are christians , and therefore we must heare meekly the word of god , when it meets with our particular callings , we see paul medleth with buying and selling , with marriage , &c. how ? as farre as they might hinder the main . finally my brethren , the time is short , and the fashion of this world passeth away . therefore be not over-much in these things . it is an antient rule , ( summa ratio , &c. ) it is the maine reason that makes for religion , as i said before of state-knowledge : it is ( summa lex ) though that be the supreame in regard of inferiours , yet there is one above that , that is the chiefe law of all that makes for religion : that is the chiefe reason of all that makes for religion , there be many particular reasons that make for this and that , i , but religion faith the contrary , and that must rule , that is the ( summa ratio . ) now i come to unfold the particulars , but to hasten to the maine . the apostle heere stands upon five directions and bounds ; those five directions with three reasons . let those that are married , be as if they were not . those that weepe , as if they wept not . those that reioyce , as if they reioyced not . and they that buy , as though they possessed not . and they that use this world , as not abusing it . how are these five directions inforced ? they are inforced from three reasons . the first is in the front of the text. the time is short . therefore be moderate in all things here . the second is in the shutting-up of the text , for the fashion of this world passeth away . the third reason is a maine reason too : that is from their state and condition in christ : why brethren , faith hee , partakers of the heavenly calling , as he saith in another place , partakers of better things , and by being brethren , brethren in christ , members of christ ; he is the knot of the brotherhood , being borne againe sonnes of god , brethren of christ , brethren partakers of the heavenly calling , not brethren onely among your selves , but brethren in christ , and so sonnes of god and heires of heaven . what , for you to be immoderate in the things of the world ; paul wraps up a moving reason , not onely to insinuate into them to gain their affection , oh! my brethren : but to adde a force of reason likewise . brethren , the time is short . and brethren , the fashion of this world passeth away . so adde these three reasons to the five directions , and wee see how strougly paul backes his directions . indeed it was needfull for paul so to do ; we are so desperatly set on the things of this world , we are so hardly taken off , that there must be reason upon reason ; for the holy-ghost , the holy spirit of god , loves not wast of reasons , to spend them where there is no use . and therefore wee must thinke it is a weightie point & of great equity , that we give eare to these directions that have so strong reasons . but to come to say somewhat of the particulars . we must remember ( to make way to what is to bee spoken of these things ) that every one of these reasons have a force in every direction : you that have wives , be as if you had none , for the time is short , and the fashion of the world passeth away . and so you that weep , as if you wept not , for the time is short , and the fashion of the world passeth away . and you are brethren , you that use the world as not abusing it , for the time is short , and the fashion of the world passeth away . so that all these reasons must bee thought on in every particular direction , that i speake of , only in generall ; j will speake a little of the first reason , the time is short . what time ? the time of the world ; there is but a little time before the day of iudgment ; christ is at hand to iudge the quicke and the dead . the time betweene this and that is short , it was short then , it is shorter now , the time is short , wee are fallen into the latter end of the world : but that is not all . our time is short of our little world , our particular iudgment is neere at hand : it shall bee with us at the latter day , as it is when we dye , our time is short , the time of our particular life is short , and that is more forcible to perswade us , the time is short . the season of the time , which is the prime time : the season and opportunity of time is shorter then the time of life : for we have not opportunity of time all our life . the time is short : that is , the advantage of doing good , and of taking good is short . all the yeare is not harvest or seed-time , it is not alwayes tyde , it is not alwayes sun-shine , and as it is in nature , so it is in the spirituall state of thinges : we have not alwayes advantages and opportunities , wee have not alwayes gales . opportunitie therefore is shorter then time , as our time is shorter then the time of the world . the time is short . the opportunitie and season of time is shorter : well i will not dwell vpon this poynt , though it bee a great inforcement , it is short , i , and vncertaine , we cannot tell how short . if it were told any of us heere , that within two dayes you shall dye , it would startle vs , the best of vs all ; it would make vs looke about vs : but who of us all , knowes certainly that we shall live two houres . the time as it is short , so it is vncertaine , and heere is the wondrous folly of our nature , that we will take so much time to come , in trust , as though we should live so long and make a covenant with death , but one party cannot make a covenant , god and the time to come make no covenant with us . therefore it is extremity of folly to say , i shall live so long , & so long . thou foole , faith god , when he proiected for a long time , and had treasure laid up for many yeares , thou foole , this night they shall take thy soule . a man is a foole when he makes account of continuing of that he hath no promise of . and therefore the time being short , and uncertaine too , take it while wee may catch hold of it , especially the opportunity of time . and then in the third place it is irrecoverable , when it is gon , there is no recalling back of time when it is past . in all these respects we must be good husbands of time , wee must be thrifty of our time , and not take care how to drive away that , that flyes away of it selfe to fast : it is a precious thing , precious for great purpose . what is this little time given us for ? to provide for eternitie world without end : and wee trifle it a way about this thing and that thing to no purpose , we fill it up with vanity , and with sinne , which is worse . in this little time we do that , that in a long time after , we cannot undoe againe , that is our madnes and folly , therefore the time being short , let us take heed what we doe in it , we may do that in a little time , that wee may rue for eternity , we may do that good , and get that good in a little time , that may stand by us world without end ; those that have but a little plot of ground , oh ! they will husband it so , that they will not lose a handfull of it , so those that have but a little time , oh ! let them husband it well , sow that little time well , sow that seed that may breed a harvest , that may benefit us after that wee may say , oh! it was a great blessing , that god gave me a little time to get into christ , to repent of my sins . &c. beloved there are three maine parts of this little time . past , present , to come . the time that is gone , let us repent of it , if it have not bin spent well , that is the best use we can make of the time past ; for there is nothing to be done in the time that is past . but if things have been done ill , repent the time present is to doe good in , and for the time to come , it is out of our power ; and therefore even for the present we must worke . the time past , the best use we can make of it , is to comfort our selves , as hezekias , in our sinceritie , or to repent if any thing have been done amisse ; but looke to the present , put not off , do the worke , for which we came into the world , presently , the time is short , the busines is great , the iourney is long , it is a great iourney from earth to heaven , it is a great matter to get from earth to heaven . now having such businesse to heaven , let us , i beseech you , consider the weight of the businesse , and give our eyes no sleepe , nor our eye-lids slumber , till we are gotten into such a state and condition , as is not lyable to time , let us make this speciall use of precious time . those that are young let them bee advised to take time along with them , ( which is to be esteemed farre above gold ) and consecrate the prime and the flower of their time to god , and to the best things , especially considering , that wee have no assurance of this time. and those that are old , that through age are going into the grave , let them not neglect their time. a young man ( as wee say ) may die soone , an old man cannot live long . and therefore let those that are stricken in yeares be put in minde to thinke that their time is shorter then others . all mens times are short , old mens shortest . let those therefore that are in years thinke of this , the time is short . our folly is this , we make it shorter then it is , by our vanity vanity . it were well if it were onely vanity , by many sinnefull actions many shorten their dayes by intemperate courses , and so are fellons upon themselues , or by their wickednes , they give god occasion to shorten their dayes . a blood-thirstie and crvell man shall not live out halfe his dayes . god meets with him , so the time is short , and we make it shorter , we are guiltie of the shortnes of our time our selues , let us take heed of that . but i have bin over long in this point , only because it is the prime reason , set before all the particulars , i beseech you consider . the time is short . if we doe not make use of it , we are worse then the divell himselfe , he makes use of the shortnes of his time , what doth hee ? because the time is short , he doth all the mischiefe he can . hee fills up his time to increase his kingdome , he doth all the mischiefe he can , for this reason ; because his time is short : let us learne some what of the worst of spirits , but that which it serves for in particular heere , let us thinke of it in that respect , having many things to doe , and the time being short ; let us bee sure wee doe the maine thing that we come for , and other things as they help the maine , and not hinder it . the time is short , and we have many businesses to doe , let us be sure that we doe all our busines , so as that wee leave not the maine undone , that is the maine hee aimes at here ; the time is short . it remains that those that have wives , bee as if they had none . that is the first particular ; for before they had asked him cases of conscience about marriage , and that makes him speak of it . all the particulars have dependance one upon another . those that mary wil have occasion to weep , that is next , for there will be cause : there will be losse of husband , or wife , or childe , and there is somewhat alwaies family-crosses attend upon marriage . and therefore hee addes weeping after marriage . and then ioy , because there is ioy . a woman brings forth in sorrow , but shee joyes when a man childe is borne , as christ speakes . there is ioy in children , and there is mutuall ioy in that sweet coniugall friendship , there is much ioy : and therefore as there is weeping , so there is ioy in marriage . and those that buy , as if they possessed not . there must be buying where there is wife and children there must be looking to posteritie : and then all this enforceth , vsing of the world. and men when they enter into to that estate , they enter into the world , as wee use to say , they beginne the world anew , they enter into the world : for there are many things necessarie to maintaine that societie . therefore wee see one thing depends upon another : hee ioynes all together , ayming especially at one thing , at that kinde of life especially . now in every one of these particulars , hee gives a liberty to doe the thing , you may marry , you may weepe , you may joy , you may buy , you may use the world ; but as there is a libertie , so there is a danger , you may , but you may goe too farre . and therefore with a liberty , hee gives a restraint . there is a danger , and a restraint upon the danger ; doe them , but take heed you overdoe them not . and this restraint is backed with reason , he hath reason for his restraint . the time is short : and therefore there is danger , lest you shoot your selves too farre , lest you passe too deepe into these things , and the fashion of this world passeth away , all things here passe away . therefore it is in vaine for you to be overmuch in those things , that are passing things . and then you are brethren , called to greater matters , so there is a libertie , a danger , and a restraint upon the danger , and likewise a reason to back it in every particular . the libertie . we may marry . i will not stand upon that : i had occasion heretofore to speake of it , it is not questioned this liberty . there is not onely a liberty , but it is an honourable estate , and necessary ; honoured in paradice , honoured by christs presence . there is no question of the liberty of that by which the church is maintayned , by which the church is brought into the world , for heaven . there is no question of that , and it was the divell that brought in a base esteeme of that honourable condition in popery , wherein they would bee rather the members of an harlot , then the head of a wife . it was the divell that brought in those abhominable opinions and writings to disparage that honourable condition , and so it must be thought . but there is a danger , and that is the maine thing . you that have wives be as if you had none . there is a great danger in adouble respect . a danger in the things , and a perill if wee goe too farre in them . that is , there is a great hazzard , that we shall goe over-farre in that condition , and a danger that it tends to . for instance , those that have wives , have they not beene drawne away by their wives , as solomon was to idolatrie ? is there not a danger of being drawne away ? and is there not a danger in being drawne away to hazzard our soules ? there is a danger to be hurt , and a danger in being hurt , did not sinne come in that way ? was not adam led away by his wife ? and how many men perish by being too vxorious , by being too flexible in that kinde ? if they had remembred the apostles precept to marry , as if they had not , they would not have been so drawne away . therefore there is a danger , and a restraint upon that danger , let those that have wives , be as though they had none . what to use them as if they had none ? to care for them , as if they had none ? no , that is not the meaning ; but to be as if they had none . that is , let them be as resolute for gods truth , as if they had no wives to hinder them ; let them bee as willing to suffer crosses , if god call them , as if they had none . let them bee as readie to good duties if it fall within their calling , as if they had none . let them avoyde distracting cares , and worldly incumbrances ; as if they had none . let them not pretend their marriage to their basenesse , and worldlinesse , and for avoyding of crosses and aflictions when god is pleased to call them unto them . let them not pretend marriage for their doubling in religion and dissembling , i shall undoe my wife and children , let them bee as if they had none : for christ hath given us direction to hate all in respect of christ. a man is not worthy of christ and of religion , that undervalues not wife and children , and all for the gospell . if things stand in question : whether he shall stick to them , or to christ , his chiefe husband : then we must sticke to him . the reason is , the bond of religion is above all bonds . and the bond that bindes us to christ , it abides when all bonds cease ; for all bonds betweene husband and wife , betweene father and children , they end in death : but the bond of christ is eternall . and therefore every bond must serve the maine bond : and therefore we must not pretend this and that to wrong christ and religion , which is the maine bond : wee must so labour to please others , that we displease not our chiefe husband . for the time will bee , when wee shall neither marry nor give in marriage : but we shall bee as the angells : and that time shall be without bounds and limites , for eternitie , and wee must looke to that . and therefore those that marrie , let them be as if they were not married . you know how it fared with him in the gospell , that pretended this , for his not coming to christ : hee that was married , saith , i cannot come , he could not , his excuse was more peremptory then the rest ; he couldnot . could this excuse him ? and will pretending this excuse men when they are called to duties ? there is that disproportion , so much between christ our chiefe husband and any other , though it be the wife of our bosome , or the children of our loines ( the one having redeemed us , and is our best husband , a husband for eternitie in heaven ) that no excuse will serve the turne for a man to wrong the bond of religion for any bond whatsoever . and therefore you know the peremptorie answer to him that pretended that excuse , you shall never taste of my feast . but i have beene too long in this point , intending other matters . and those that weepe , as though they wept not . it is lawfull to weepe , not onely for sinne ( that should be the main ) but likewise to weep for the miseries of the time and state we live in . there is a libertie here , oh! that my head were a fountaine of teares , saith ieremiah ; he thought he could not weepe enough : and therefore he wisheth that his head were a fountaine , hee thought his teares would soone be dry , oh! that my head were a fountaine , so that there is a liberty to weepe . nay men are bound to weepe . there are teares of sympathy , for the miserie of the state and time we live in . and so for familie-losses and crosses , wee are flesh , and not spirit , and god hath made us men , and hath given us sensible apprehensions of griefe ; and it is a cursed temper to bee without naturall affection . wee may weep , and we may grieve , nay , we ought to grieve . now griefe is as it were the cloud from whence the showre of teares comes , and weeping is but a distillation of that vapour . now if wee may grieve and ought to grieve for the times , and it is a stupid temper , not to apprehend the miseries of the state , & times we live in , if we may grieve , we may weep , that is put for the spring whence weeping comes . for griefe it selfe , there is a liberty no question of that , wee may weepe , but we must weepe , as if wee wept not . for there is a danger in weeping over much for any crosses . here is a danger for wee may flatter our griefe too much , for wives , or children . god takes it ill , he takes it unkindely , that when christ himselfe is a perpetuall husband , and god is an everlasting father , that we should weepe and grieve too much ; for the losse of father , or of wife , or of childe . for is not god worth all ? so there is a danger , that naturally we are prone to over grieve , when wee doe grieve , as we are to over-joy when we doe joy , for our nature can hardly keepe bounds ; and god takes it unkindely when we doe so , when wee over-grieve , for it is a signe wee fetch not that comfort from him that is the spring and fountaine , that wee should doe . and therefore let those that weepe , be as if they wept not . that is , not over-much . for the time is short , doest thou loose any friend , or any thing , the time is short , we shall meet againe . there is but a little time betweene this and the latter judgement , and the fashion of this world passeth away . there will be a new world , a new heaven , and a new earth . and then wee shall live for ever with the lord. and then my brethren . why ? brethren should not be without hope of the resurrection , as the gentiles are . they may weepe that never thinke to see one another againe . but a christian , a brother , that hath hope of meeting againe , let not him weepe as without hope , so let us weepe , as if wee wept not : so hee layes a restraint upon that , nay though our weeping bee for sinne , there must be a moderation in that , for wee may over-grieve , for wee are bound to ioy in the lord , and alway to reioyce . and therefore wee must weepe for sinne , so as wee must remember to ioy. wee must with one eye looke upon our sinnes to humble us , and to worke upon our hearts to grieve ; but with the other eye , wee must looke upon gods mercie in christ to comfort us againe . the best griefe of all must bee moderate , much more griefe for any earthly thing . now when we are tempted to over-grieve , for any earthly thing , the best way is diversion . doe i grieve for these ? i , but is my soule as it should be ? let me weepe over my dead soule , as christ wept over lazarus , when he was dead let mee weepe over my dull soule , let me weepe over that . as physitians , when the bloud runnes too much one way , they give an issue another way : so let us turne our griefe the right way , if wee weepe for other things , how is it with us , is the life of grace there ? is reckonings eaven betweene god and my soule ? am i fit to end my dayes ? am i in a state fit for heaven ? then we shall weepe for something . it is pitty such pearles as tears should be lost ; god hath no bottles for teares that are shed over-much for the things of the world . but if they be for our sinnes , and the sinnes of the time wee live in , and for the ils and miseries of the state that are on us , and hang over our heads , then let us weepe to purpose , turne our griefe the right way , and then let us grieve amaine , if we will , so our griefe runne in that channell . those that ioy as if they did not . ioy we may , and we ought , for god envies not our ioy , hee hath given us wherewith in this life to ioy , abundance of comforts of all sorts , for all our senses flowers , and colors , &c. wee have nothing in soule or body , but it hath obiects to delight in , god hath made himselfe for the soule to delight in , and there is somewhat to delight us in every creature , so sweet is god ; wee may , and ought to reioyce . god gives us wife and children to reioyce in , reioyce in the wife of thy youth . there is no question of a libertie in these things . but then there is a danger : especially in the sweet affections . there is danger , because wee are like to over-ioy . and poyson is the subtillest , conveyed in sweet things . wee are proane to over-joy . there is a danger , therefore , there must bee a restraint . we must ioy as if we reioyced not : that is , so ioy , in any thing here , as considering that the time is short , i cannot enioy it long . shall i ioy in that that i cannot inioy ? the time is short , i cannot enioy them . if a man cannot enioy a thing long , he cannot joy . the time is short you must goe . the things must goe , and both must goe : and the fashion of this world passeth away . all the frame of things passe away ; marriage passeth away ; and callings passe away ▪ and friendes passe away , and all passe away . and therefore ioy , as if you ioyed not . i beseech you let us leame to ioy , as if wee reioyced not . the prophet calls nineveh a reioycing citie . and wee live in a ioviall age . men eate and drinke as they did in the dayes of the old world , in noahs time , they marry , and give in marriage . wee live in joviall times ; and therefore wee had need to lay some restraint upon our ioy : especially when god calls us to mourning as well as ioy , as hee doth if wee looke round about us ▪ if wee looke upon the time , we should see cause to ioy as if wee did not . wee must not alway bee on the merry pinne , as wee say , but wee must temper and qualifie our ioy. now considering that the apostle addes , weeping , grieving and ioy , you see that religion is especially in moderating the affections . religion is in purging the affections from the evill that is in them , and moderating them , if they bee lawfull and good . and therefore thinke not that you are religious enough , if you know a great deale , as many christians are verie greedie of knowing . and yet if you looke to their lives , their griefe , and their ioy is intemperate , they have not learned to bridle and to schoole their affections . you see that religion is in moderating of griefe and ioy in earthly things : let us see men shew the power of religionin bearing of crosses , so that they weepe as if they wept not : and in bearing prosperitie so as they can learne to abound , to ioy , as if not . that man hath learned religion to purpose : for religion is especially about the affections : for wee are good if wee joy well , and grieve well , but not , if wee know much . the divell doth that better than wee : therefore especially labour , that god would vouchsafe grace to governe the affections , that wee may know how to grieve and how to ioy , as naturally indeed we doe not . and then wee see here another point ( which now i adde ) that the affections of gods people are mixed . they so weepe as that it is mingled with ioy , and their ioy is mingled with weeping . they weepe as if they wept not , they ioy as if they ioyed not . a carnall man is in simples altogether ; if he ioy he thrusts the house out of the window , ( as wee say ) if hee be merry hee is mad , he hath no bounds . if he be sorrowfull , if somewhat restraine him not , hee sinkes like a beast under his sorrow , as nabal did , for he hath no grace to temper his sorrow , and to temper his ioy. and therefore hee is over sorrowfull , or over iocund . ah! but grace ( considering that wee have obiects of both ) doth temper the affections . a christian when hee ioyes , he doth not over-ioy , for hee hath cause at that time to mourne for somewhat : and when he grieves , he doth not over-grieve : for hee hath somewhat then to ioy in ; for christ is his , and heaven is his , and the providence of god to direct all for good , is his still , hee hath somewhat to ioy in at the worst . and therefore all his affections are tempered and qualified . so much for that point . and they that buy , as if they possessed not . it is lawfull to buy , because it is lawfull to make contracts ; and proprietie is lawfull : every man ought to have his owne , or else there were no thest , if there were no propriety ; nor there could be no workes of mercie . now if proprietie and dominion of things be lawfull , that we may possesse things as our owne , then buying is lawfull , that is one way of contract , of making things our owne , there is no danger in that . but there is a danger in the manner of buying . men buy to perpetuat them selves , they call their lands after their names , such a house of such a one , enoch of enochs , and they thinke to continue for ever . god makes fooles of them , for how few have you that goe beyond the third generation ? how few houses have you , that the childe , or the grand-childe can say , this was my grand-fathers , and my great grand-fathers ? how few houses have you , that are now in them can say , my ancestour dwelt here , and these were his lands ? goe over a whole countrey it is hardly so . men when they build together with building in the earth , they build castles in the aire , they have conceits : now i build for my childe , and for my childes childe . god crosses them , either they have no posteritie , or by a thousand things that fall out in the world , that it falls out otherwise . the time is short , and the fashion of this world passeth away . that is , the buildings passe away , the owning passeth away , al things here passe away : and therefore buy as if you possessed not , buy so as wee neglect not the best possession in heaven , and so pos . sesse these things , as being not possessed and commanded of them . in levit. 25. there you see the yeare of iubile in the 50 yeare war , that all possessions might returne againe , if men would . god trained them up by this , to teach them that they should not thinke of inheriting things long , that they bought ; for it returned in the yeare of iubile , in the fiftieth yeare : so wee must learne that we cannot possesse things long . though we possesse them our selves , wee may bee thrust out by fraud or tyranny . therefore let those that buy , be as though they did not possesse . ier. 22. 23. he saith , thou makest thy nest in the cedars , and thinkest it shall be thus and thus with thee . oh! beloved , let not us build and dwell in our hopes and assurance upon that which will yeeld no certaine hope and assurance in this world , for the fashion of this world ( as we shal see after ) passeth away . and then for brethren , that have an inheritance in heaven , for them to buy as if they should live here for ever . brethren , that is a reason to take them off , brethren buy as if you possessed not . thus you see , i have gone over the foure directions . they that use the world , as not abusing it . wee may use the world , while wee are here in it , for we cannot want the things of this life . we are members of two worlds , while we are here . wee are members of this world , and wee are heires of a better , wee have relation to two worlds . now while wee live in this world , wee must use the things of this world . how many things doth this poore life need while wee are in this world ? while we are passengers , wee must have things to helpe us in the way to heaven . passengers must have recessaries , there is no question of that . and therfore we must use the world many waies , it is a point of nature : and therefore i will not spend time in that . but then , vse the world , as not abusing it . there is danger in using the world , there is a danger of cleaving in our affections to the things of this world , so much as that wee forget a better world : and therefore wee should use it as not abusing it . how should we use it ? vvhy use this world as laying a foundation for a better world. vvhile wee live here , use the world as wee may further our reckonings for a better . vse the things of the world as wee may expresse some grace in the using of it . vse the world as that the using of it may comfort us when the thing passeth . the world passeth . but let us use the world , as that the grace that wee expresse in the use of it may continue . use the world to the honour of god , to the good of others , to the increase of our reckoning : abuse it not to the dishonour of god : fight not against god with his own blessings , that is to abuse the world : forget not god the giver . were it not an unkinde thing if a man should invite strangers , if they should turne their kinde friend that had invited them , out of dores ? and so it is to use the things of the world so , as to turne god out of our hearts that gives all . turne not the things of this world against god , or against others , to make them weapons of iniustice , to be great to ruine others . abuse them not to wrong , and to pierce our owne soules ( as the apostle saith ) with cares and the like : this is to abuse the world when wee dishonour god and wrong others , or to pierce our owne soules : god hath not given us the things of this world for this end , to hurt our selves with them . and therefore together with the things let us desire a gracious use of all things ; for a gracious use of them , is better than the thing it selfe . labour to use them as not abusing them ( as we shall ) if wee have not grace to use them well , ( as one saith ) many men have the gifts of god without god ; because they have not his grace . when we have the gifts of god , desire grace to mannage them well . to his children god gives this with the other : hee never gives them any thing , but hee gives them grace to make a sanctified use of it . they are sanctified to all thinges , and all things are sanctified unto them , vse the world as not abusing of it . the reason is strong , the time is short , why should wee bee overmuch in using the things of this world ( for that is one way of abusing of the things of this world ) the time is short , wee must bee pulled from them whether wee will or no. and therefore let us weane our selves , for the time is short . and then the fashion of this world passeth away . why should wee dote upon a perishing fashion ? all things here passe away , the things of the world passe away , and a new fashion comes after and then you , brethren , that are heires of a better world , use this world , as not abusing it ; brethren , hee puts them in minde of a higher calling . and so i come to the last . for the fashion of this world passeth away . that is the second reason , the schema , that is , the apparition of this world , the outward fashion , the outward view and hew of the things of this world passe away . it is a notable diminishing word in the originall , as if the world were not a substance , but a fashion , schema . as wee say in philosophy , in the aire there are apparitions and substances , as there are flying-horses sometimes , and fighting-men in the aire : these are not substances , but apparitions of things ; it is but phasis , but an apparition , or shape . the substance and true realtie of these things is another matter : so whatsoever is in the world , it is but an apparition : when the divell shewed christ all the kingdomes of the world , hee shewed him but an apparition , but a shew of things . there is a diminishing in the word , shew . and then in the word , fadeth away . the fashion of this world passeth away ; or as some translate it , deceives , and turnes us aside : and so it doth indeed from better things . the fashion of this world passeth away . that translation is fit enough . it passeth away . now shall wee be immoderate in any thing that passeth away ? it is but an apparition , but a shew , but a pageant . the word is partly taken from a pageant , or a shew that hath a resemblance of this and that . but there is no realtie or substance in a pageant . from this , that the thinges of this world are but an apparition or pageant , learne to conceive aright of the things of this life , that there is no realtie in them to speake of . they have a kinde of realtie : riches are in some sort riches : and beautie is in some sort beautie : and nobilitie is in some sort nobilitie and so possessions are in some sort possessions . but all this is but a pageant as it were , as a man that acts in a pageant , or in a play , hee is in some sort a king , or a beggar for the time : but wee value him not as hee is then , but as hee is when he is off the stage . and while wee live here , wee act the part , some of a rich-man , some of a nobleman , some of a beggar or poore man , all is but an acting of a part . and there is a lesse proportion betweene the acting of a part in this life , than there is betweene our life and eternitie . all is but the acting of a part . vvee are not rich in the grave more than others . the king is as poore in the grave , as the base peasant , his riches follow him not . the worme and the grave know no difference , when wee goe to that house there is no difference : all acting , and all differences end in the grave . and therefore considering , that this world is but an apparition , but the acting of a part , why should wee thinke our selves the better for any thing here ? doth hee that acts the part of a nobleman upon the stage think himselfe better than another , that acts the part of a poore man ? no. hee knowes hee shall goe off in short time , and then hee shall bee as hee was before : why are wee not thus wise in better things : it is not hee that acts ; the greatest part , but hee that acts well , he that acts the part of a poore man may bee better than hee that acts the part of a rich man : it is not the greatnesse of the part , but the well acting of it : all is but an apparition . if a meane man honour god in his condition , and bee faithfull in a meane estate , hee is a thousand times better then a great man that makes his greatnesse an instrument of iniustice , as if all the world were to serve his turne , and to make men idolize him , such a man is a wretched man , and will bee when hee is turned off , the stage . it is no matter how long hee hath lived , or how great a part hee hath acted , but how well . vvee value not men as they are when they are acting , but as they are after . if they were bad before , they are bad after : and they are praised after , if they doe it well . so it is no matter what a man acts , if hee doe it well , hee is for ever happie . if hee doe it ill , hee is forever miserable : all here is but a pageant . if you talke of realtie , it is in the things of religion . if you talke of true nobilitie , it is to bee the childe of god. if you talke of true riches , they are those that wee carrie to our death-bed , those that wee carrie to heaven ; those that comfort the soule ; those that inrich the soule with grace , and comfort , and peace , that is true riches . if you talke of true beautie , it is to have the image of god stamped upon our soules , to bee like christ , to be new creatures . if wee talke of true strength , it is to stand against temptations , to be able to serve god , and to goe through the world without polluting our soules , to beare crosses as wee should , that is the true realtie . the things of this life are all but apparitions and pageants . the greatest man in the world will say so when he lyes a dying , as that great emperour said , i have runne through all things , and now nothing doth mee good . the realtie was gone that hee thought of , and now there was nothing but a shew and apparition ; when the realtie was gone , nothing doth mee good . come to a man that is gasping out his life , and aske him , what doth honours doe you good ? what doth riches doe you good ? what doth possessions doe you good ? solomon a wise man , wise by the spirit of god , wise by experience , because hee was a king : wise by a speciall gift of god , and the spirit of god , and experience together with the spirit of god and a gift of wisedome , hee had all to inable him to give a true sentence ; hee that had runne through the varietie of all good things , what doth hee pronounce , but vanity of vanities ? he cannot expresse himselfe , vanity of vanities sayth wise , holy , experienced solomon , he that had all abilities that no man was able to say it so well as hee , yet hee saith vanitie of vanities , and that which is worse vexation of spirit , if a man have not especiall grace to mannage them a right . and therefore i beseech you brethren , doe but represent the things of this life , even under the notion here , they are but apparitions , they are but pageants . if wee be to buy any thing in this world : wee pull off the trappings , wee pull off the masque , or else wee may bee couzened in the thing : so if we would iudge of the things of this world as they are ; what is within riches ? is there not a great deale of care ? what is within government ? what is within the things of this life ? there is a goodly shew and apparition : what is within ? pull of the masque , and then you shal see the things of this world : the more you pierce into them , and the more you know them , the worse you will like them . like a picture that seemes goodly stuffe afar-off , but neere-hand it seems baser so if you come neer these things there is emptinesse , and not onely so , but vexation but in the things of heaven , the nearer you are , the more you will love them , the more you will admire them : the more a man knowes god , the more hee may know him : the more a man knowes christ and loves christ , the more hee may : there is a height , and bredth , and depth , there all dimensions in the love of god in christ , and in the ioyes of heaven , they are beyond comprehension . the things that wee have in christ , they are larger than the soule , wee cannot comprehend them . there is nothing here , but wee may compasse it , it is inferiour to our knowledge and affections ; our affections and our knowledge are larger than any thin here ; the things of a better life are beyond all . shall wee stand upon apparitions , that the more wee know them , the more wee shall undervalew them ? and the fashion of this world passeth away . it is a fashion , it is but a fashion , and then it passeth away . indeed they doe passe away , experience sheweth that they passe even like a river . as we see the thames , or any river , the water passeth away , it goes and goes along , but it never comes : so the things of this world , they passe away , but they never come againe , they vanish away , and wee passe away with them too . even as men in a ship , whether they eat or drinke , or sleepe , or walke , the ship goeth , and they goe in it . so it is in this world , whether wee eate or drinke , or sleepe , wee passe away to death . every day takes a part of our life away : and every day wee live , wee live a day lesse , it is gone and past , and never returnes againe , as water , which it is gone : and whether wee walke or doe any thing , the time passeth . while you heare , and while i speake , the time passeth , and never returnes againe : so the fashion of this world passeth away . all thinges are passing here . vvhat is the ground of this , that all things are thus passing ? goods that are not stable , we say they are moveables , and indeed those things that wee call immoveables are moveables : all passe away , heaven and earth will passe away ere long . and there will bee a new heaven and a new earth . kingdomes passe away , and kings passe away , and states passe away . vvhat is become of rome ? vvhat is become of ierusalem ? vvhat is become of babylon , and all those goodly cities ? all are passed away , they are all gone . this experience speakes as well as divinitie . now the ground of all this is , not onely the nature of things , taken from the nature of all things that are made of nothing ; and therefore subject to fall to their first principles againe . that is the fundamentall reason , why things may bee moove-able and passe away . but that they are so , it is not a sufficient reason , for god might have suspended the mutabilitie of things , if hee would , as the heavenly angels are mutable , because they are created , but god hath suspended there mutability world without end ; and therfore it is not sufficient that all things are of nothing , it shewes that of themselves , they may turne to nothing indeed . but there is another reason behinde , that now since the fall of man , there is a curse upon all things . there is a sentence of mutability and change , and a sentence of passing is passed upon all this , that all things that have a beginning , shal have an end , and that this world shal be a stage of changes and alteration : there is a sentence of vanitie upon the creature , ( as saint paul saith divinely ) the creature is subject to vanitie , not of his owne will , but because god hath subdued it to vanitie . rom. 8. man committed treason , and therefore the creatures which are mans servants , all mourne for their masters fall ; they all mourne in blacke , as it were . all the creatures are subiect to vanitie , all the creatures under the sunne , are subiect to mutabilitie and change : but we may thanke our selves , wee are the grand-traitors that brought this miserie upon the creature ; that is the true reason why all things passe away , and so why our selves have the sentence of death upon us , wee passe away , and the things passe away , and wee in the use of them . thus you see the ground of this , why things passe away in the sentence of mutabilitie and vanitie that god hath passed upon them . if this be so , beloved , let us learne not to passe much for things that will passe away , not to passe for them : learne all the former directions . the fashion of this world passeth away . shall wee grieve much for the losse of that that wee cannot hold ? wee say if a glasse be broke , is a man much angrie ? a frayle thing is broken . if a friend bee dead , shall a man bee therefore angry ? the fashion of this world passeth away . a sentence is passed upon them . shall i be moved at that that god hath set downe a law for , that one generation shall goe , and another shall follow after : and there is a succession as in the streames of water ? shall i oppose cods sentence ? god hath made all things fraile , and it is but the common condition of all since the fall . so it should be a use of comfort and contentment with any thing in this world , place , or riches , or honour , i must leave them , i know not how soone : and this will breed a disposition of contentment . it is enough for him that must leave all , i know not how soone , have i little or much , i must leave all : here is enough for him that must leave all : and therefore leave worldly things to worldly men : leave all these vaine things to vaine men : shall i build a fixed hope on vaine things ? oh! no , that should not be so . as we must learne contentment , so it should take us off from the hopes of this world , and from promising our selves that which we have no promise in the world for , nor experience . vvho promised thee thou shouldest enioy thy wise long , that thou shouldest enjoy thy children long , thy place long : haste thou a promise for this ? the nature of things fight against thee . the things of the world are variable . have wee not experience of former times ? and have wee not scriptures to shew that all is vanitie ? why should wee promise our selves that which the word doth not promise us , or that wee cannot see experience of in the world ? why would wee have a condition severed from all men ? the seeing of things in a condition of fading , as it should teach us contentment in the use of all things , so it should teach us moderation and wisedome , that wee should not promise our selves any thing in this world . and it should teach us to provide for stable , for certaine things in changes and alterations : looke to somewhat that may stand by us , when all these things are gone : will all these things leave me , and must i leave them ? how is it with me for world without end ? shall i not therefore looke for those comforts and those graces , and for that condition , that will abide when i am gone hence ? what desperate folly were it ? let us labour for a sanctifyed use of the passing away of these things , that wee may provide for that which is not subiect to alteration and change . the favour of god. in christ is for everlasting . the graces of gods spirit are for everlasting . the condition of gods children is for everlasting . and therefore why should we looke after perishing things , and neglect better ? for a christian hath the realtie of things , hee hath a husband for ever . hee hath matter of ioy for ever , he hath a possession for ever ▪ & then there will be a new world . all these things are but shews : the christian hath the realty of al , that never passes away : and therefore considering that all things else passe away , but the things that belong to a christian as a christian ; let christians learne to make most of their best calling , and value themselves as they are christians , and value others as they are christians , not as they are rich , or as they are poore as they are noble , or as they are great . the fashion of this world passeth away ; value them by that they have of eternitie , what of the spirit is in them ? what of the image of god is in them ? what grace is in them ? are they new borne ? are they truely noble ? are they new creatures ? value them by that , and labour to get that stamped upon our children , and upon our friends . labour to have communion so with those that wee love , that wee may have eternall communion in heaven with them . labour so to enioy our friends , that our friendship may continue in heaven , considering , that the fashion of this world passeth away . all friendship , all bonds , all possessions and all that we dote of , and are desperatly mad on , all passeth away . the fashion of this world passeth away . it is a strange thing ( beloved ) that a man capeable of high thoughts , of excellent thoughts , should spend the marrow of his soule , and the strength of his spirits , about these things , that he should tyre his spirits , that hee should cracke his conscience , that hee should weare out his life about thinges vvhich he cannot tell how long he shal inioy them , and neglect these things that abide for ever : for a man this is ill , but for brethren , as he saith , for brethren to doe so , that have an inheritance immortall , for them to bee cast off the hookes for everie crosse , for everie losse , that are the children of god , and heires of heaven . what a shame is this , that christians are so much in ioy , and so much in sorrow for these things . it comes from 2 or 3 grounds . first , they doe not consider and looke upon things as past : they looke not with the eye of faith upon things , these things will passe : but they looke upon things in passing , and they see no alteration for the present : they should consider , i , but what sentence is upon them ? these are as good as past , they will bee gone ere long , looke upon things in the world , see all things are passed . we are dead , our friends are dead , and the world is gone . faith saith this , wee consider not this eye , and so we are carried away with them : wee looke upon things passing , and there wee see little alteration . a man that lookes upon the shadow passing , hee cannot see it : but if hee come two or three houres after , hee shall see it past . let us looke upon things as gone , though they bee not for the present gone , see them in the eye of faith , and that will make us consider them as passing away . againe , wee are deceived hence in the passing of the things of this life , that wee compare them not with eternitie . vvee thinke it a great matter to enioy things twenty or fortie yeares . vvhat is this point of time to eternitie ? compare this short time here , of health and strength , of honour and place , and friends , what is this to eternitie ? what desperate follie is it to venture the losse of eternitie , for the enioying of these things ? compare these things with world without end , and that will keepe us from being deceived , with these passing things : we are deceived , because wee laie them not in the ballance with things that are for ever . and then the third ground is wee are forgetfull , wee are not mindefull of our best condition , wee make not that use of our knowledge that wee might . when a christian is all in passion , all in ioy , all in feares , or in griefe : why , what is the matter at that time ? what thoughts hath hee of his eternall estate , of the fading condition of these things ? he is forgetfull and mindelesse . and therefore let us labour oft to keepe our soules in a heavenly frame . and to draw to a conclusion , let us leame to value our selves above all things below : if we be christians , as we al pro felse our selues to be , value our selves above all things below . it is a poorenesse of spirit for a christian , for to over-ioy or to over-grieve for any thing that is worse than himselfe . are not all things so that are here , if we be christians indeed ? if were not christians the very toads and serpents are better then blaspheming and filthy creatures , that are opposers of gods ordinances , they are better than such wretches , as many among us , the divell is almost as good as they such are next the divell . the earth they treade on is better than they : but if a man have grace in him , all the world is inferiour to him . what weakenesse of spirit is it therefore , and emptinesse to bee put off with overmuch cause of griefe and forrow for any thing below , that is meaner than our selves , for any thing that is fading , when wee have a condition that is not subject to fade ? and therefore oft thinke of our dignitie in christ ; thinke of this motive here ( brethren ) thinke of that as well as of the fading condition here . if wee would weane our selves from these things , oft thinke of the eternall estate of a christian , that our thoughts may runne upon that much : and then upon the fraile condition of all things below , that wee may be taken off from them ; for two things mortifie a man. the taking off of his affections from that they are set on , and to set them upon that that will fill them , and satisfie them to the full . if a man doe that , hee doth that that a mortified man should doe , that is in this world , passing to a better . to conclude all with this . all things here in this world are subordinate to a further end . and let us consider therefore that wee use them , as that wee loose not the maine , all the contentments of a traveller , are subordinate to helpe him to his iourneyes end . if things come amisse in his inne , will hee quarrell with host , that hee hath not a soft bed ? hee will thinke , i am going , i shall have better at home ; and these lead me homeward , so all things below are subordinate helpes to better : shall wee make them the maine ? shall wee make all things subordinate to them , as worldlings doe , subordinate religion to worldly things , and make all things contrary ? they do not grieve as though they grieved not ; but they heare , as if they heard not . they receive the sacrament , as if they received it not . they pray , as if they prayed not . they speake of holy things , and do them , as if they did them not . all things in religion , as if not , but for other things , they are drowned in them : this is the policie of sathan , that labours to bring religion to bee subordinate . so that if men can bee religious , and have the favour of such a one : if hee can be religious and bee great in the world , hee will : but if religion it selfe , and the standing for it hinder their aimes away with it , they will rather bee hollow , then stand for a good cause , because they have not learned to subordinate things to the maine end ; and the reason is , because they have not grace and heavenly vvisedome to teach them in what place things should bee valued ; what is the maine , and what attends upon the maine , and therefore they take by-things for the maine , and the maine for the by . indeed no man is wise , but a sound christian , and hee is wise for his soule , and hee is wise for eternitie . but what is this for the sacrament ? to cut off other things , it is this . are all things perishing food , such as we must leave , vaine and emptie things ? will not this therefore make us seek the maine , the food that indures to everlasting life , and labour to bee in christ more and more , labour to cherish communion with christ , that everlasting bond ? vvhat is the sacrament , but the food of our soules , our everlasting manna , that will continue for ever , and make us continue for ever ? christ , if we have him hee continues for ever , and hee makes us continue for ever too . and therefore considering that all things else are vaine . i beseech you let the consideration of that that hath beene spoken , bee as sowre herbes to make the passeover , to make christ relish the better . oh! are all things vaine , and shall i not labour to have my part in that that shall never die in him that is my husband for ever , and my lord for ever ? shall i not labour to strengthen mine interest in him that hath all good things in him ? what if all the earth should fayle ? if i have communion with christ i have all . if i marry christ , i have all with him . all is my ioynture , if i have christ once , all things are yours , if you are christs . if i have christ what can i want , when i receive the sacrament , having communion with christ ? let this strengthen my desire to come to the sacrament , in this that i have spoken : that all other things fayle , our communion with christ is everlasting . therefore looke to that . christ is the food of the soule : all other food the sweetnesse of it is gone within a quarter of an houre : the sweetnesse is gone presently , and the strength within a day or two , of all other food that wee take : but this food christ , the food of the soule . christ offering himselfe unto death , and shedding out his bloud , and giving his bodie to bee crucified for us : this food feedes our soules to everlasting life . vvee cherish our faith in the assurance of the favour of god to everlasting : the sweetnesse , the strength , and the comfort of this food indures for ever . and therefore considering that all other things are food that perisheth ; labour for that that will feed us to everlasting life . and then wee shall make a right use of the alteration and change of all things . a heathen man can say this text , all ▪ that i have , set ( brethren ) aside : a heathen man could tell you , the time is short , and the fashion of things passe away . hee sees them , and thereupon could inferre the negative part : therfore wee should not be worldly for the negative part : by the light of nature , a man that hath no religion may bee sound in that , and therefore not to care much for earthly things , considering that wee must bee gone . a heathen man could speake very sweetly this way , as plutarch , and seneca , and the rest : what fine speeches had they this way . oh! but the positive part , that is , when we see all things here are vaine and fading , to know what wee must cleave too , that is proper to religion to know christ , & the good we have by christ , when we have him ▪ we have al , he is the of our soules : these things are proper to religion : and therefore let us arise from the consideration of the vanitie of all things to the positive part , to interest our selves in that that is better then all things . which if we have , we have all ; and then we shall make a right use of this . finis . a table of the severall heads contained in this booke . we must know particulars in our journey to heaven . pag. 2 1. doctrine . a very good way to satisfie cases of conscience in particular , is to have in our minde the maine . p. 3. reason , why none but a sound christian can carry himselfe moderatly in the things of this world p. 5. 2. doctrine . religion meddles with all matters . p. 6 religion is a skill that fits a man for a further end . p. 7. religion guides all to the maine . p. 7. time is short . 13. the world is short . our life is short . opportunitie is short . time uncertaine 14 time irrecoverable p. 15. time hath three maine parts . p. 17. time past in ill , repent . ibid. time present doe good . ibid , time to come get into such an estate , as is not lyable to time . p. 18. advice to youth , to age . p. 19. neglect of time makes us worse than the divell . p. 20. marriage lawfull . p. 21. a liberty to marry p. 24. who brought in a base esteeme of marriage . p. 25. a danger in marriage . p. 25. those that have wives to be as if they had none , how understood . p. 27. bonds in religion , above all bonds . p. 28. weeping lawfull . p 30 for what wee are bound to weep . p. 31. wee ought to grieve . p. 31. danger in weeping overmuch for crosses . p. 32. god takes it vnkindely , when wee over-grieve for the losse of worldly comforts . ibid. though our weeping be for sinne there must bee a moderation . p. 34 what to doe when we are tempted to overgrieve for any earthly thing . p. 35. ioy lawfull . p. 36 danger in over-joying . p. 37. religion is seene , especially , in moderating the affections . p. 39. many christians intemperate in their griefe and joy , not having learned to schoole their affections . ib. affections of christians mixed . p. 41 a carnall man is in simples if merry , hee is mad . ibid. grace tempers the affections in a godly man. ibid. buying is lawfull , and why . 42. danger in buying . 43. buy so as not to neglect the best possession . p. 44. vsing the world lawfull . p. 46. danger in using the word . p. 47 , what it is to abuse the world . p. 49 labour to use it , as not abusing it . ibid. the world is a fashion or a shew . p. 51. things of this life are a shew . p. 53 things in religion reall . p. 56 the world passeth away . 61 reasons why it passeth away . 1. because they were made of nothing . p. 63. 2. because there is a sentence of mutabilitie passed on it . p. 64 not to grieve for the losse of things below . p. 65 learne to bee content with little . p. 66. be moderate in desires . p. 67. prouide for better things after all these things are gone . p. 68. the world to low for a christians thoughts . p. 71. why christians are excessive in outward things , the grounds . p. 72. 1. they looke not on them as past . ibid. 2 they compare them not with eternitie . p. 74. 3 they forget their better condition p. 74. reason why men aime not at the maine . p. 79. application to the sacrament . p. 80. how wee ought to labour for things certaine , and not fading . p. 82. perlegi hanc concionem , dignamque iudico quae typis mandetur . tho. weekes . r. p. ep. lond. cap. domest . notes, typically marginal, from the original text notes for div a12203-e190 we must know particulars in our journey to heaven . doct 1. looking to the maine helps particulars ▪ doct. 2. religion reacheth to other callings . religion guides all to the maine . the five particular directions the time is short . 1. of the world. 2 of our life 2. of opportunity 1. time is short . 2 time is uncertain . 3. it is irrecoverable . 1 : repent the time past in ill . 2. for time present do good . 3. for time to come get into such a state as is not lyable to time . advice to youth a memorandum to old age . our neglect of time makes us worse than the divel marriage lawfull . 1 a liberty to marry . 2. danger . those that have wives to be as if they had none how to be understood . bonds in religion , above all other . weeping lawfull weeping excessive dangerous excessive griefe argues want of trust in god. moderation in griefe for sin . ioy lawfull . danger in ioy. religion in the affections chiefely affections of christians mixed . buying lawfull . danger in buying . vsing the world lawfull . danger in vsing the world . the world a shew . vse things of this life shewes . things in religion , reall . it passeth away . 1 reason , because they were made of nothing . 2. they are accursed . rom. 8. vse . not to grieve for the losse of them . 2. vse . to be content with little . 3. to be moderate in desires . 4. to provide for better things the world too low for a christians thoughte . why christians are excessive in outward things . 1. they looke not upon them as past . 2. we compare not with eternitie . 3. we forget our better condition . simile . the reason why men aime not at the maine . application to the sacrament christian constancy crovvned by christ a funerall sermon on apocalyps 2.10. preached at the buriall of m. vvilliam winter, citizen of london; together with the testimonie then giuen vnto him. by thomas gataker, b. of d. and pastor of rotherhith. gataker, thomas, 1574-1654. 1624 approx. 93 kb of xml-encoded text transcribed from 19 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a01528 stc 11653 estc s102884 99838646 99838646 3032 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. a01528) transcribed from: (early english books online ; image set 3032) images scanned from microfilm: (early english books, 1475-1640 ; 1099:07) christian constancy crovvned by christ a funerall sermon on apocalyps 2.10. preached at the buriall of m. vvilliam winter, citizen of london; together with the testimonie then giuen vnto him. by thomas gataker, b. of d. and pastor of rotherhith. gataker, thomas, 1574-1654. sibbes, richard, 1577-1635. [8], 31, [1] p. printed by iohn hauiland for william bladen, and are to be sold at the signe of the bible, at the great north doore of pauls, london : 1624. editor's dedication signed: r. sibbs. the first leaf is blank. 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 winter, william, -citizen of london. sermons, english -17th century. funeral sermons. 2003-08 tcp assigned for keying and markup 2003-09 spi global keyed and coded from proquest page images 2003-10 olivia bottum sampled and proofread 2003-10 olivia bottum text and markup reviewed and edited 2003-12 pfs batch review (qc) and xml conversion christian constancy crowned by christ . a funerall sermon on apocalyps 2.10 . preached at the buriall of m. william winter , citizen of london ; together with the testimonie then giuen vnto him : by thomas gataker , b. of d. and pastor of rotherhith . london , printed by iohn haviland for william bladen , and are to be sold at the signe of the bible , at the great north doore of pauls . 1624. to the right worshipfvll mr. robert offly master of the company of habberdashers , and the right worshipfull sir iohn garret knight , mr. alderman hammersly , mr. alderman whitmore , mr. alderman ranton , and other worthy fathers and brethren of the said company , all prosperitie in this world , and happinesse in the world to come . right worshipfull , albeit the expressions of a gracious heart by liuely voice breed deeper impressions , ( god attending his own ordinance of preaching with a more speciall blessising ) yet writing hath in this respect a prerogatiue , that holy truths thus conueyed to the world spread further , and continue longer . those therefore deserue well of the church that this way impart those things to publike and future vse , by which god wrought on the hearts of the hearers for the present . in which respect this funerall sermon preached out of loue and honour of the graces of god in a poore , yet well esteemed christian ( master winter ) may gaine acceptan●● , as being not onely for matter sound , for handling cleere , but for the times seasonable . for what more necessarie in these times , wherein many are ashamed of the downeright profession of that religion by which they hope to be saued , than to presse constant faithfulnesse in known truths , vnto which all promises are intailed ? particular points haue beene much and long vrged amongst vs , it is very needfull that constant clea●ing to all those blessed truths likewise be inforced . and from what stronger incouragement can this be , than from a crown of life here promised to the crowne of all graces , perseuerance ? since the fall , one dangerous disease of the soule , is vnsetlednesse in good purposes , especially when either discouragements or alluremēts are offered . but what wil not a soule break thorow , that hath in the eie of it a crowne held out to all that hold out to the end ▪ by him who hath both obtained it for vs , and keepeth it for vs , and vs for it ? there is a mutuall passage of trust between god and vs ( for thus graciously he condescendeth to vs. ) we trust him with the saluation of our soules , he trusteth vs with his truth , which if by grace we be inabled to keepe , it will keepe vs ▪ and raise vp our hearts to an expectation of all good frō our faithfull and good god , euen at that time when our soules gaspe for comfort , at the houre of death . and at the day of iudgement the sentence will passe , not according to greatnesse of parts and place , but according to faithfulnesse , well done , not learned , wise , rich , but faithfull seruant , &c. this sermon intreating of things thus vsefull , is presented by me , as intreated by the widow of the late deceased ( master winter ) and some others whom i respect , and to you as chiefe of that company whereof he was a poore member : and this by willing consent of the author , my reuerend & ancient friend of whom i am not willing to take this occasion to speake : his long , faithfull , learned labours in the church haue made him sufficiently knowne . he gaue her full power of the copy for her vse . which in her behalfe , and at her desire , i offer vnto your worships as a testimony of her respect , as likewise if there be a blessing in your hands in the behalfe of the orphans of such as haue beene of your company , i was not vnwilling to take this aduantage of presenting her estate to your mercifull considerations , considering she traineth vp a sonne at the vniuersitie for the future seruice of the church . it is a speciall blessing of god where he hath giuen power and a willing mind to do good , to offer likewise the opportunity of fit obiects that bounty be not misplaced ; which here vndoubtedly you shall haue , and the blessing of the fatherlesse and widow shall come vpon you . the lord leade you on in a course of faithfulnes to which we are here encouraged , that in the end you may receiue the crowne of life which is here promised . graies inne , ian. 2. 1623. yours in all christian seruice , r. sibbs . christian constancie crowned by christ . apocalyps 2.10 . be thou faithfull vnto death , and i will giue thee a crowne of life . it shall be needlesse to make stay vpon any curious analysis , either of this whole chapter in generall , or in particular of that epistle , whereof my text is a parcell . it containeth an entire sentence of it selfe , and may well therefore be handled by it selfe . they are the words of our sauiour to the angell or a pastor of the church b of smyrna : and they diuide themselues into two parts , a precept . a promise . the precept is in those words , be thou faithfull vnto death : the promise in those , and i will giue thee a crowne of life . there is the worke in the one ; the reward or wages in the other . in the precept we may obserue , 1. the dutie required , fidelitie or faithfulnesse : be thou faithfull : and 2. the stint , or extent of it ; vnto death . in the promise likewise we may consider , 1. the giuer ; christ : i will giue thee . 2. the gift ; a crowne ; and that of life . for the first branch , the dutie required or enioyned ; be faithfull . the word faithfull , is ambiguous , and may be taken two waies ; and in a twofold sense is it giuen to the godly . for as the word c faith is taken sometime for credulitie , and sometime for fidelitie ; sometime for trust , and sometime for trustinesse ; sometime for confidence in another , and sometime for faithfulnesse to another : in the former sense it is taken in those phraeses so vsuall ; d faith in christ , and e faith in his name : in the latter sense it is taken in those words of our sauiour , f you neglect iudgement , mercy , and faith , or fidelitie ; and in those of the apostle , g let seruants shew all faith ( that is , faithfulnesse ) to their masters . so gods saints and seruants are termed h faithfull in a twofold respect : sometime in regard of their faith ; that is , their beliefe and confidence in christ : i be not faithlesse , but faithfull ; saith our sauiour to thomas : and , k what part hath the faithfull with the infidell ? saith the apostle ; that is , the beleeuer with the vnbeleeuing . sometime in regard of their fidelitie and faithfulnesse vnto christ : l who is a wise and a faithfull seruant ? saith our sauiour . and , m i haue receiued mercie of god , to be faithfull ; ●aith the apostle : which of the former n some mis-expound . in this latter sense ( as i take it ) is the word here to be taken . for so is antipas o a little after termed p christs faithfull martyr : and what is here said of being faithfull to death , is in the next epistle called , q the keeping of his workes to the end . so that the point then of instruction that wee obserue hence , is this ; that fidelitie or faithfulnesse is required of all christians . faith in christ must be seconded with faithfulnesse vnto christ. as we must haue faith in him , so we must keepe faith to him . for r those that are with him , are s elect , called , and faithfull . and as some in this booke are commended in this kinde for their t patience and faith : so some are said elsewhere , to be condemned , for breaking their faith , to wit , formerly plighted vnto him . now that we may the better conceiue , and see the necessitie hereof : 1. consider we what tearmes of relation there are betweene christ and vs. fidelitie and loyaltie is in more speciall manner required u in the wife toward the husband ; and in x the seruant and subiect toward his master , his leige lord , and his soueraigne . but y christ is our husband , our head , and euery christian soule is his spouse : z i haue espoused thee vnto me , saith he , in mercie and in fidelitie . hee is a our lord and b master : c you call me lord and master ; saith he , and you say well ; for so i am . we ought therefore to beare all loialtie ▪ to shew d all fidelitie and faithfulnesse vnto him . i might adde , that as christ is gods , so e wee are christs . f you are christs , saith the apostle , and christ is gods. as christ therefore is to god , so should we be to christ. but * christ was faithfull in all things to god his father : and g faithfull therefore should we bee likewise in all things to him . hee was faithfull to god for vs : and so should we also be for him . 2. the faith that must saue vs , must be h faith vnfained . but faith seuered from fidelity , is no faith , but a meere fancie . i faith without faithfulnesse is a false , a counterfeit faith ; like k copper coine that hath the lustre , but not the worth of good gold. it is l a faithlesse faith , saith bernard ; and a trust without truth , ( * you trust in a lie ; saith ieremie ; ) whereby men expect that god should keepe couenants with them , when they haue no care to keepe the like with him . rabsakehs argument against ezekiah had beene good , if his words of ezekiah had beene true . little cause could ezekiah haue m to trust in god , had he taken downe his high places , and demolished his altars . 3. when we surcease to keepe faith with god , we free him from performance of his promises to vs. for howsoeuer it be true indeed that the apostle saith , n though we bee vnfaithfull , or , though o we distrust , rather ; yet doth god abide faithfull ; nor can he deny himselfe . p mans distrust or incredulitie cannot annull his fidelitie . and it is a deuillish position that the romanists hold , and such as cutteth asunder the very si●ewes of humane societie : that q faith is not to bee held with heretikes . for euen r with the vnfaithfull is faith to bee held . howsoeuer , i say , we may not s play the creetes with cretians ; that is , lie and dissemble , because others so doe : nor in regard of any mans wickednesse or vngodlinesse otherwise , hold our selues discharged of such t bonds and couenants as we stand obliged in vnto him . yet where agreements betweene parties are founded and grounded on conditions or couenants ( for i stand not now on the precise distinction of law-tearmes ) to be mutually and enterchangeably performed on either side , u he that in such case breaketh first , doth thereby free the other partie . nor is it any vnfaithfulnesse therefore in god , ( whose promises of life and saluation are so conditionall ) to denie to make his promises good vnto those , that haue no care to keepe touch with him . x they kept not couenant with mee , and i regarded not them : saith the lord. 4. as there is nothing among men generally more odious , than falshood in friendship ; infidelitie in those that wee are in league and amitie withall : y thy confederates , saith the prophet , haue dealt treacherously with thee . and , x it was not a profest enemy , saith dauid , that did me this wrong : for then could i well haue brooked it : but it was thou , my guide , my companion , my sworne brother ; as we say . so there is nothing that god taketh to heart more , or can worse endure , than y disloialtie and breach of couenants in those that bee in league with him . z those , saith hee , that haue violated the couenant which they solemnly made with me , when they a cut the calfe in twaine , and passed betweene the two sides of it ; i proscribe them to the famine , the sword , and the plague ; and their carkases shall lie rotting aboue ground vnburied . b better not to make couenant with god at all , than to make , and not keepe . from hence then may wee learne how to trie and examine the sinceritie , and the soundnesse of our faith. c trie your selues , saith the apostle , whether you be in the faith : whether you bee sound or d vnsound . ( the word would not be translated reprobates , as we commonly vse that tearme . ) here is a touchstone to trie it by . if our faith and confidence in christ be accompanied with fidelitie and faithfulnesse vnto christ : if we be carefull as well to obserue what hee requireth of vs , as to expect what he promiseth . it is e the nature of faith , saith chrysostome , to single out god ; to make him as thomas speaketh , f my lord , and my god : and as to single out god himselfe , so to apply his promises in particular to the faithfull partie : g who hath loued me , saith the apostle , and giuen himselfe for me . but wee must know withall , that true faith is carefull as well to apply gods * precepts , as his “ promises . h when thou saist , seeke my face ; my soule answereth thee againe , thy face , lord , will i seeke . yea , to that end saith chrysostome , doth the apostle make that particular application of gods grace and goodnesse to himselfe , * to imply thereby his owne particular engagement to god for it . and it is no true faith that regardeth not the one as well as the other . hence it is , that it is said of some , that g they became obedient to the faith : and of the romanes , that h they had from the very heart obeyed the forme of doctrine deliuered vnto them : or ( if you will ) i that they were bound vnto . who are cōmended also more than once for their k obedience of faith , or their faithfull obedience . which faithfull obedience is a sure note of sound faith ; nor can it be true faith where such obedience is wanting . then may wee know our faith to be sound and sincere , when our faith in christ breedeth and produceth in vs a faithfulnesse vnto christ , a carefulnesse to please him , l a willingnesse to obey him , to be guided and ruled by him . but alas , how many will bee found , to haue no true faith , who yet make profession of faith , if they be brought to this touchstone , if they come to this triall . euery one is ready to say with him in the gospell , m i beleeue , lord. but , n all men , saith the apostle , haue not faith . no : all haue not faith , that make profession of faith. how appeareth that , may some say ? surely , because as the same apostle saith else-where , o all obey not the gospell : p all obserue not the rules of it . for how many professe the faith of christ , that yet are wholly q estranged from the life of christ ? how many thousands ( millions , i might say ) bee there , that hauing giuen vp their names vnto christ , and made solemne vowes and couenants in baptisme with him , neuer so much as once thinke on ( much lesse haue any care of performing or making good ) those solemne vowes and promises that then they made , the bonds they entred into in their baptisme ? and how are they christians that keepe no faith with christ ? and yet will such be counted christians as well as the best : and are readie enough to vaunt of , and presume on their christendome , as if r in regard thereof they were sure to doe well . but , to omit that this their confidence , is like that before touched vpon of the iewes , which s the prophet telleth them , should neuer stand them in stead : i would gladly know of some such , what it is that maketh him a christian. my faith , peraduenture thou wilt say , in christ. yea , but that faith , as hath beene shewed , that is not accompanied with faithfulnesse , is no true , it is but a false and a counterfeit faith : nor can a false and a counterfeit faith make ( at the best , and the most ) but a counterfeit christian ; t a christian in name , but not in deed . if therefore we desire u to be counted what we are called , let vs approue the sinceritie of our faith in christ by our fidelitie and faithfulnesse vnto christ. if we desire to haue benefit by our faith in him , let vs be carefull to keepe our faith with him . if we looke that he should keepe couenants with vs , let vs be sure that we keepe couenant with him . x all the waies of god are mercy and truth , saith the psalmist , but to whom ? to those that keepe his couenant and his testimonies . and , y the mercy of god is for euer and euer , vpon those that keepe couenants with him , and that thinke vpon his commandements to doe them . but it is an vnequall thing for vs , to expect that he should keepe couenants with vs , when we haue no care to keepe the like with him . an vnreasonable thing were it for z a wife to require meanes of maintenance from her husband , when she liueth disloially , and keepeth with another man : or for a seruant to expect the wages couenanted from his master , when he keepeth no couenants at all with his master , when he refuseth to doe his worke . nor haue they any reason to expect life from christ , when they die , that haue no care to keepe faith with christ , while they liue . but how long must this faithfulnesse of ours be continued ? * not for a day or two ; as some formally would seeme to obserue it , when they repaire to gods board once a yeere ; no , nor for a yeere or two onely ; but , as in the mutuall plighting of faith in wedlocke it is wont to be said , a till death vs doe part ; so long as life lasteth , vnto death , * to the last gaspe : as it is afterward expounded , b vntill i come ; c vnto the end . christian fidelitie must continue to the last . so dauid , d i haue applied mine heart to fulfill thy statutes alwaies , euen to the end . and , e his house we are , if we hold fast the confidence , and the reioycing of hope to the end : and , f we are partakers of him , ( or , g fellow-heires with him ) if we keepe firme h the confidence begun in vs to the end . and looke what is there said of our confidence in , the same is required in our faithfulnesse vnto christ , in i the keeping of his workes ; that must also be to the end . for euen one branch it is also of * our faith vnto christ , to hold fast our faith in christ , and the profession of it , against all oppositions , and all opposites whatsoeuer . now as the necessitie before of this fidelitie , so the necessitie of such constancie and continuance may appeare ; if we shall consider , that 1. k not to perseuere is a curtailed sacrifice ; a maimed seruice , and such as god therefore will not accept of . l no maimed beast might be presented for sacrifice . that that was offered to god must haue both m horne and hoofe : yet it must not want so much as the taile : for n the taile-peece by name is in the sacred rituals disposed of . it being thereby intimated , say o some of the ancients , that no holy course of life is accepted , if it be not concluded and closed vp with a good end . 2. p inconstancie and instabilitie is an argument of vnsoundnesse and insinceritie . q a friend , saith salomon , loueth for euer . and , r hee was neuer a true friend , saith the heathen man , that euer ceaseth to be a friend . in like manner , those that be true-hearted to god , will keepe constantly with him . s nor were they euer sincere and vpright with him , that euer leaue and giue ouer their loialtie vnto him . 3. * christ perseuered for vs ▪ and therefore ought we to perseuere for him . such a friend was he to vs , as salomon describeth . t whom he once loued , saith the euangelist , he loued them to the last . hee was not u the beginner onely , but the finisher of our saluation . he held out to the last gaspe , till x all were consummated , till all were done that was to be done for the full effecting and the finishing of it . 4. it is a rule in the ciuill law , that a it is as nothing that holdeth not . yea that , b nothing is held done , because all that is done is as good as nothing , as not done , as long as ought remaineth to bee done . * a will vnfinished is no will : a deed , vnlesse it bee signed , sealed , and deliuered , is no deed . in a lease made vpon condition of diuers acts , either successiuely to be done , or yeerely to be reiterated , if all but one be done , and that onely omitted , or all be obserued for many yeeres together , but default then be once made , c that one faile , or once failing , is enough to make all the rest of no effect , and to cause a forfeiture of the whole . 5. * the former part of our life yeeldeth vnto the latter : and d the latter part of our life carrieth it away from the former . e if the wicked man , saith god , returne from his wicked courses , all his former iniquities shall be forgotten , and shall be mentioned no more . and on the other side , f if the righteous man , saith hee , giue ouer his good courses ; all the righteous deeds that hee hath done shall doe him no good ; but for the euill that then hee doth , shall he die . 6 g the end of each thing is all in all . h marke the end of the iust man. and , i i saw the end of these men . it is that that maketh or marreth all . * euerie thing , we say , is well , that endeth well . and indeed , k the maine end and aime of our whole life , should be this , to make a good end of our life ; to put a good conclusion to it , l that we may be found then holy and vnblameable in peace . 7. m it is perseuerance alone that carrieth away the crowne . vnlesse we be faithfull to death , there is * no crowne of life for vs. n christianitie is compared to a race . o in a race , saith the apostle , all that runne , win not . those onely get the garland that get first to the goale . but in this spirituall race , saith chrysostome , p not he that commeth first , but each one that holdeth out to the last , is crowned . q he that perseuereth to the end , shall be saued . r he that doth not , loseth all that hee hath done . s comming but a foot short , may make a man misse the prize , and lose the wager he ran for . as t in iournying also , a man doth but lose all his labour , if he get not to his iournies end . 8. * god himselfe is eternall , from whom wee expect our reward : and the reward that we looke for , is it selfe also euerlasting . but what hath leuitie and inconstancie , saith augustine , to doe with eternitie ? u our fidelitie must therefore hold out to the last , if we desire to haue an euerlasting reward . yea most equall it is , that we continue to the end , if we looke to enioy that x ioy and blisse in the end , that shall be without end . and , is it so then , that without such perseuerance nothing in this kinde is auaileable ? how miserable then and deplorable is the stare of those that with ephesus , a forsake their first loue ; that with the galatians , b run well a while , but then c giue ouer ; that d begin in the spirit , and end in the flesh ; that e put their hand to gods plough ▪ and then looke backe againe , as f lots wife did toward sodome ; that with demas , g follow paul a while ; but then h leaue him againe to embrace the world ; that i hauing escaped the defilements of the flesh , and the world , by the acknowledgement of our lord and sauiour iesus christ , doe afterward turne away from the holy commandement , and returne k like dogges to their vomit , to their former filth , and l like swine after washing to the wallowing againe in the mire ? they are not onely in as bad ca●e as before , ( and yet were m that bad enough ) but in worse case now than euer . n their latter estate , saith st peter , is worse than their first was . and let it admonish vs therefore o to hold fast what we haue ; p to cleaue vnto god with full purpose of heart ; and q vse all diligence , to keepe firme our assurance of hope to the end . for as it were better for vs neuer to haue entred into couenant with god , than to make couenants with him , and not to keepe them : so * it had beene better for vs neuer to haue made shew of obseruing them , if at any time after we cease and giue ouer the obseruation of them againe . and therefore r seeing that wee know these things , saith s. peter ; since that we see and haue heard what s the danger of it is , let vs take heed lest we be drawne away by the error of the wicked ; and so fall from our stedfastnesse and our faithfulnesse to our lord christ iesus . and because , as gregorie saith , t it is to little purpose for vs , to be informed how dangerous it is , if wee be not taught how to preuent the danger : it shall not be amisse to adde some few rules for the furthering of vs vnto perseuerance in those religious courses that either we are to enter , or are in some measure entred into already . wouldst thou therefore continue faithfull to christ thy master , and hold out in thy christian course to the end ? 1. enter with resolution . a cast vp thine accounts before hand . b fore-cast the worst , and prepare for it . c vnlesse a man , saith our sauiour , leaue ( d in resolution at least ) all that euer hee hath , e father and mother , and wife , and children , and land , and liuing , and his owne life too ; he can be none of my disciple . the want of this is that , that maketh many a one turne head and set saile backe againe , so soone as they see stormes towards , and opposition begin to be made : they neuer were minded to goe further , than they found the way cleare before them . it fareth with them as with those that goe to sea vpon pleasure , “ who no sooner see a blacke cloud rise , or finde the sea begin to worke , especially * if they begin to grow sea-sick with it , but they are crying by and by to make backe with all haste to the shoare ; whereas the merchant or sea-man † that is bound for his port , will not be driuen backe with a storme or two , ( hee looked before for it ) with a little foule weather , or a little sea-sicknesse , but goeth on through faire and foule , till hee hath made his voiage , till he haue gotten to his port. 2. labour for sinceritie . endeuour to bee that inwardly , that thou makest profession of outwardly . else there is no hope of continuance . for f nothing that is counterfeit , will last long . counterfeit pearles may make a faire shew for some time ; but their lustre will not last . and this is one maine cause of the apostasie of many , they were neuer but g hollow-hearted ; they were neuer sound at the heart . h the seed on the stonie ground , therefore withereth away when the heat of the yeere commeth , because it had no root . and therefore i many shall fall away , when k the dangerous daies come , that had made a goodly shew of profession before ; because they had ( when they were at the very best ) l an outward shew and semblance of godlinesse onely , but inward power of it . yea , that is one cause why many that haue seemed very forward men in times of peace , haue in times of persecution fallen cleane away , when some others that made no such great shew before , haue stucke close to it . there was an outward blase onely in the one , that was therefore by and by blowen out : there was an inward sparke in the other , that being blowne vp by the bellowes and blast of opposition , hath broken forth , and blased out to the wonderment of those , that little looked for such things from such , as had made no greater flourish before . 3. be carefull to keepe a good conscience . holding the mysterie of faith in a good conscience ; saith the apostle ; which some casting away , haue made shipwracke of faith. hee compareth conscience to a ship or a barke ; and faith to treasure therein imbarqued ; which must needs therefore miscarrie , if the ship or barke be castaway . and in this barke , sinnes against conscience make foule breaches , which if they be not speedily repaired , ( and that is not easily done neither ) may soone vndoe all . better it is to preuent them , than to hazzard the making of them good againe . the rather , because when they are growne frequent once , they bring a kinde of retchlesnesse with them . it is with our conscience , as it is with our apparell . while it is fresh and faire , new , or new washt , we are very charie what wee leane against , where we sit , or what we touch with it ; but when it is once soiled or sullied , we haue no such regard of it , we little passe what we doe with it , wee care not now where we cast it . 4. slight no sinne ; make light of no euill course . for to omit that t no sinne is light or little in it selfe . some may seeme u motes , and bee so tearmed in comparison of some other . but there is none but may well be deemed a beame , being considered in it selfe . as the earth , though but x a center or a point to the heauens , yet is an huge bodie of it selfe , y by no art or skill of man exactly measurable . and againe , that in euery sinne , great or lesse , there is ranke poison ; there are a no sinnes that are in themselues not mortall , as the popish sort imagine : b a deadly sting there is in euery sinne ; which c may not therefore be dallied with . not to stand , i say , vpon these things ; euen those little sinnes , as wee reckon them , if wee giue way to them , will make way soone for greater . the deuill vseth them ( it is the comparison of d an ancient writer ) as theeues , some little boy that they put in at a window ; who though hee can doe no great matter of hurt himselfe , yet when he is once in , can open , the doores and let them in , that may both rob the house and kill all that are in it . or e as hunt 〈◊〉 doe their little beagles , which they ply the d●ere withall till he be heated and blowen , and then clap they on their great buck-hounds that may pull him downe and plucke out his throat . and indeed , in these smaller matters decay of grace first discouereth it selfe , as f the decay of a tree , appeareth first in the washie boughes or the twigs , and so by little and little goeth on further into the bigger armes , and at length pierceth into the maine bodie . and as we say , that a mans truth and honestie may be seene as well in a small matter , as in a greater : so g euen in these trifling things also , as they are commonly esteemed , as well as in weightier , may a mans vnfaithfulnesse be discouered . he hath hardly a faithfull heart vnto christ , that counteth any thing a trifle that may tend to his dishonour ; as h all sinne , in a christian man especially , more or lesse doth . 5. be iealous of thine owne weaknesse ▪ trust not too much to thine owne strength . i it was peters ouer-sight , and we know how k fouly he fell . and his example is left vpon record l to make vs the more warie . for this is the ruine of not a few ; * that they presume too much of their owne might , and so are bold to offer themselues vnto those prouocations and temptations , that proue many times their vtter ruine . they are m like sicke folkes , who when they haue had a good day or two , think that they are perfectly well againe , and make bold to cast off their sicke kerchiefe , or put on thinner apparell , or venture out into the fresh aire , and by such meanes fall into relapses , which they hardly , or neuer ( it may be ) recouer againe . 6. shun euill occasions . n he shunneth not sinne as he should , who is not carefull to eschew the occasions of sinne , as well as the sinne it selfe . by carelesnesse in this kinde many fall into relapses . which st peter also intimateth , when he saith of some that o hauing escaped the defilements of the world , by the acknowledgement of christ , that is , by the profession of christianitie ; by being p entangled , they come to be the second time ouercome . as dauid saith of himselfe , q in the way that i walke , haue they hid their snare for me . satan hath his r snares and his ginnes set in all our waies for vs , in our meat , our drinke , our apparell , our recreation , our lawfull delights , our trading , our trafficke , our buying and selling , &c. in regard whereof , as those that s walke among snares , we had need t tread warily , and u walke wisely , and circumspectly , and x make straight steps to our feet . remembring that satan preuaileth more against those that make any conscience of their courses , by the vnlawfull , immoderate , or inordinate vsage of things in themselues lawfull , than by the practise of things meerely euill and vnlawfull in themselues . and that it is safer , and easier by much ordinarily , y to passe by the snare , than z to winde out when we are once wrought in . you know what was eues ouerthrow . satan suggested vnto her , that though shee were forbidden to eat of it , yet it was not vnlawfull to looke on it . and so by a gazing on it , she came to haue a liking to it , and from taking liking to it , fell to a longing after it , she had b tasted it in her heart , ere it came into her hand , and so at length by eating of it , c she tooke in that that proued the bane both of her and hers . in regard whereof , the prophet promiseth eternall happinesse with god to that man alone , d who not onely e speaketh truly and walketh vprightly , but f shaketh his hands also from taking of gifts , and g stoppeth his eare from hearing of bloud , and h shutteth his eies from seeing of euill : shunneth those things as well that may bee occasions of euill , as the euill , whereof they may be occasions , it selfe . 7. i bee frequent in praier vnto god for support . k watch and pray , saith our sauiour , that you may not enter into temptation . watch & pray ; because l all our watching will be of no force or efficacie at all without praier . for m from god it is , that strength must bee had to stand stedfast and firme : n it is his power that must support vs. o we are vpheld by the power of god through faith , saith the apostle . it is the p power of god then that must enable vs to perseuer : and it is q praier that must procure this power . this holy exercise therefore we must be diligent in , if we desire thus to hold out ; praying , as dauid doth in the psalme ; r lord , teach mee thy waies , that i may walke in thy pathes : o knit mine heart vnto thee , that i may feare thy name . as on the other side wee may obserue , that when men grow negligent herein , a generall decay of grace vsually ensueth . s they are all gone aside , &c. saith the psalmist : while they call not vpon god. and how can we hope to haue strength thus to stand , if we be not carefull to seeke it , where it is only to be had ? 8. keepe the feare of god fresh in thy soule . t knit mine heart vnto thee , that i may feare thee , saith the psalmist . the feare of god , if it be fresh in vs , will make vs keepe home with him , u cleaue and cling close to him , bee afraid to stirre but an inch ( as we say ) from him , x be carefull to vse all meanes of retaining his fauour , of approuing our selues and all our courses vnto him , and y of eschewing whatsoeuer may either offend him , or sauour of any disloialtie and vnfaithfulnesse in vs towards him . z god , saith augustine , that hath wrought on vs to bring vs home to him , must also worke in vs , that we depart not againe from him . but this he doth by meanes ; which hee pointeth at , when he saith by the prophet , a i will put into their hearts such feare of me , that they shall neuer depart againe away from me . b faith breedeth feare , and feare breedeth care ; and carefulnesse causeth perseuerance . the deuill could neuer preuaile with our first parent to withdraw her from god , till he had c wrought this feare out of her . nor had he euer beene able so to preuaile with her , had she beene carefull to keepe this feare fresh in her soule . 9. take heed of standing still . thinke not with thy selfe , that hauing runne thus long , thou maist now stand still a while ; or hauing gotten thus far , thou maist now sit downe and breathe thee . d take heed , saith st peter , l●st you bee drawne aside , and fall from your stedfastnesse . and if you aske him , what you must doe to preuent it : e but grow , saith he , in grace . f if we be not growing , we are decaying : if we be not making on , wee are going amaine back . as g in rowing vp a riuer , that runneth with a strong current , if the oares doe but stay , the boat falleth backward . there is no staying of our hands : h there is no standing at a stay . i betweene mending and pairing there is no medium , saith bernard . * that we haue will be gone , vnlesse we striue to get more . 10. k walke in humilitie . when we haue done all this , take heed of pride : ( remember l vzziah ; remēber m ezekiah : ) it is a deadly poison that spoileth and killeth all where it commeth ; so dangerous , that n of another poison is a counter-poison confected , to preserue st paul from it . and o we are neuer more in danger of it than when we haue done most , and made greatest progresse in the profession and practise of pietie . for it is as p the spleene in the bodie , that groweth most when the other parts waste ; q it groweth fastest oft , when other euils decay , and out of the decay of them , sucketh matter to feed & foster it selfe with . this therefore must be carefully eschewed and auoided . when wee haue done well , wee must take heed , how in that regard we begin to think highly of our selues . r if we doe so , all is gone , s we are vndone . be affected rather as paul was . after hee had gone so farre , done so much : t i make account , that i come not short , saith he , of the very chiefe apostles . yea , u i haue laboured more than them all . for , x from ierusalem round about , euen vnto illyricum , ( that is , from syria to sclauonie ) haue i plentifully preached the gospell : yet , a i forget , saith he , what is past . i regard no more what i haue done , than as if yet i had done nothing , or had cleane forgotten what i did . and b i put on forward to what is before ; pressing on toward the high calling of god in christ iesus . he did as men in a race that c looke not backe to see how many they haue out-stript , or how farre they haue gotten , but haue their eies fixed on those that haue got ground of them , and on the ground before them , that they are to measure , ere they can come to the marke . let vs d not consider so much how far we haue gone , and how many others come short of vs , but e how farre we are to goe , and how farre wee come farre short of that christian perfection , that we should all striue and contend to attaine vnto . and as our sauiour aduiseth vs , f when we haue done all that we can , let vs say , that we are but vnprofitable seruants ; we haue done no more , nay g farre lesse , than we ought to doe , than was our dutie to haue done . 11. consider we the short stint of time , that this laborious course is required of vs ; it is but till death . and since that our h life here is not long ; ( it is but a point , saith the heathen man , or lesse than so , that we liue here ) that emploiment cannot be long that must end with it . for what can be long in that , that is not long it selfe ? it is but till death onely that our sauiour christ requireth this of vs. it is a note of stint , as well as of extent , here . not that our fidelitie & loialtie vnto christ shall not last longer ; but * because after that there will be no difficultie in our loialtie , no danger of disloialtie , if till then we hold out . k all scandals , stumbling blocks and impediments being then remoued ; and all occasions of prouocation and temptation to the contrary being thē vtterly abolished . it is but for a spurt therefore , to speak of , that this is required of vs , it is but l a spurt , in comparison of that that after ensueth . and who would not for a spurt , for a short brunt endure any difficultie , any hardnesse , to liue at hearts ease for euer after ? who would not serue , euen an hard and an vnkinde master , and much more then so kinde and liberall a one as our lord and master christ is , ( that m came to serue vs and for vs , ere he required this seruice of vs ) with all fidelitie and diligence for a day or two , that hee might after be a free man , yea an happy man for euer ? n it is not long , and it is but light , that is required of vs , in respect of that that is expected for it , and is promised thereunto . for o this light hardship that is but for an instant , saith the apostle , procureth vnto vs an exceeding excessiue euerlasting weight of glorie . 12. be oft * eying , and meditating on the roiall reward , that is both here and else-where propounded and promised to all those that thus perseuer . this made moses hold out the rather , and p endure not constantly onely , but cheerefully , chusing rather to suffer hardship with the people of god , than to enioy some sinfull delights for a season ; and esteeming the reproach , that for christs sake hee suffered , greater riches than all the aegyptian treasures ; because he had an eie to the recompence of reward . and q therefore we faint not , saith the apostle , though we bee straitned on euery side ; and beare about with vs in our bodie the dying of the lord iesus , being deliuered vp daily for him to death ; because wee looke not on the things that are seene , but on the things that are not seene : for the things that are seene , are temporall ; but the things that are not seene , are eternall . for though gods children be r no hirelings , to serue him onely for hire sake , but out of loue , s dutie , and good-will ; yet are they animated and encouraged , the rather to doe that they doe the more cheerefully , comfortably , and constantly , when they consider what a blessed issue their l●bours , endeuours and sufferings are like , nay , are sure to haue , if they hold out in them . for , t we shall reape in due time , saith the apostle , if we faint not : yea , of our sauiour himselfe it is said , whom we are will●d therein also to imitate , that u for the glorie set before him , he endured the crosse , and set light by the shame of it , and is now seated at the right hand of god. and x cast not therefore away your confidence , saith the apostle , nor giue ouer , say i , your fidelitie , that you owe vnto christ ; since that it hath so great recompence of reward . yea , consider we as well what we lose , if wee giue ouer , as what we win and gaine , if we perseuer . for the former ; a hold fast what thou hast , saith our sauiour , lest the crowne be taken from thee . and it is a question canuased to and fro among the schoolemen , b whether is the greater euill to forgoe the ioyes of heauen , or to vndergoe the paines of hell. but how soeuer it be , an heauy thing it will be , if we faint and faile now , hereafter to thinke , as he sometime said , who for a draught of drinke in distresse gaue vp his command ; for what a trifling matter haue wee bereft our selues of a great command , of a crowne , of a kingdome ? for what a toy ( to speake of ) haue we depriued our selues of eternall felicitie ? for the latter ; bee faithfull , saith our sauiour here , vnto death , and i will giue thee a crowne of life . the latter clause whereof , containing a free and a large promise , annexed to the precept , which hitherto we haue handled , albeit it might well minister much matter of further consideration , yet for the present we will consider it onely , as a motiue , in its seuerall branches , to induce to , and enforce on vs , such constant fidelitie , and faithfull perseuerance , as we haue shewed to be here required . 1. he that promiseth , it is d christ. i will giue . i will giue that haue power to giue ; that haue abilitie and authoritie so to doe . e i will giue thee all these , said he sometime to our sauiour , who had no power to make good what he said : but he that speaketh it here , is able to performe what he here promiseth . f as i haue receiued power , so i will , saith he , giue them power . for g all power is giuen mee in heauen and earth . and , h to him therefore that ouercommeth , will i giue to sit with me in my throne ; as i haue ouercome , and sit now with my father on his throne . againe , i will giue , who am i amen , true and faithfull . he that is faithfull to me , shall finde me faithfull to him . k let vs keepe the profession of our hope without flitting and wauering , saith the apostle , for he that hath promised is faithfull . what he saith , he will make good : he will performe what he hath promised . he will doe it ? yea , hee hath done it . he is not like that antigonus , whom they vsed to call l antigonus that would giue . he will giue ; and he hath giuen . we tread but in the steps of those that alreadie m haue inherited these promises . 3. he will giue . what hee doth , is of free gift , not of due debt . such is his goodnesse , that though * we owe vnto him whatsoeuer we doe or can doe , n nor can wee claime ought as of right from him for all that we doe for him ; he oweth vs not so much as thankes , as o himselfe else-where sheweth , for it : yet p of his meere bountie he will not suffer vs to goe vnrewarded ; but of his free goodnesse will giue vs , what we could not otherwise require . 2. the gift , or the thing promised , it is q a crowne ; it is r a kingdome . * who would not straine hard for a crowne ? “ who would not endure much for a kingdome ? who would stay by the way , or giue ouer ere he came at it , if hee saw a crowne at the goale , and were sure to haue it , if hee held but out , till he came there ? 3. this crowne , it is s a crowne of life . it is not like the crownes that worldly kings weare , that cannot t free them from diseases , much lesse saue them from death . they may die , and u doe die , for all their crownes , and returne to their dust . but this is a crowne that giueth life to him that hath it . it is a crowne that keepeth him in life that weareth it . 4. the life that this crowne giueth ( though it be not expressed here ) is x an eternall , an euerlasting life . y they striue for a corruptible , wee for z an incorruptible crowne , saith st paul. it is a crowne or a a garland of b amarantum , or of euerlasting , saith st peter , alluding to a flower , or a tuft ra●ther , commonly so tearmed . therefore so tearmed , because by it , as wee are now c kept vnto , so we shall hereafter be kept , and preserued in , a kingdome d incorruptible , vntainted , that neuer withereth away , reserued for vs in the heauens . all which laid together ; the giuer so able , so free , so faithfull ; and the gift it selfe so great ; a crowne , of life , and euerlasting life : so glorious and excellent an estate , e that all that euer wee doe , or can endure here , is not worthy once to bee named with it ; should perswade and encourage vs with all constancie and cheerefulnesse to goe on and hold out in the faithfull seruice of our sauiour , f whatsoeuer it should cost vs , though we should lose libertie , liuing , life by it , and all that euer wee were worth ; that so continuing faithfull vnto death , he may bestow vpon vs a crowne of life . now it is , i know , expected that i should , as the manner is , say , somewhat concerning our christian brother deceased , to whose corps we performe now g the last christian office . it shall not be needfull to say much of him to those that knew him , as i suppose the most here did . as bernard saith of one humbert ; his whole life was h a reall and vitall sermon of that , whereof you haue had a verbal and vocall one now ; to wit , of pietie and godlinesse , of fidelitie and faithfulnesse to his lord and master christ iesus . hee had beene an ancient professor : nor was he one ( as i too many there are ) that did staine and blemish his christian profession , either by vnchristian courses , or vndiscreet carriages ; but by his pious and prudent behauiour rather k graced and adorned it . it had pleased god to endow him with singular gifts and parts ( for a priuate man especially ) of vnderstanding , memorie , and speech ; which hee was not slothfull or negligent to improue and employ , to the glorie of gods name , and l the edification of others : as the maine course of his life and conuersation , so his ordinarie speech , conference , and communication being m seasoned with salt , sauouring of sound sanctification , and such as might n minister much grace to the hearers . and albeit , god saw it good to affoord him but a meane estate for o the things of this life , ( hee will stirre vp those , i doubt not , that p out of their religious disposition and affection to him , will doe for those that hee hath left behinde him ) yet he had made him q rich in grace ; and by helpe of that grace he liued with that small pittance r more cheerefully and comfortably , than many doe with large and ample estates . nor saw i him euer more cheerefull , than in this his last sicknesse . as ambrose said sometime when he lay a dying to his millainers ; s i haue not so liued among you , that i am ashamed to liue longer with you ; nor yet am i afraid to die , because we haue a good master : and martine of tours being now neere his end , when his friends stood abou● him , lamenting their losse of him , t lord , if i may doe thy people yet any seruice , i thinke not much of my paines , thy will be done : so was it one of this blessed seruant of god his last speeches vnto me , willing to be disposed of by god , though u desirous of departure in regard of his owne good ; if god haue any more worke for me , i am well content to liue longer , though my life should be neuer so tedious vnto me : but if my worke bee at an end , i am most willing to bee gone , well knowing , though i be altogether vnworthy of ought , what hee hath in store for me . what should i say more of him , but as it is in my text ? hee was faithfull to christ his master vnto death ; and hee hath now receiued from him a crowne of life . which that we may also , in gods due time attaine , he vouchsafe vnto vs , x who hath purchased and procured it for vs , iesvs christ , y to be blessed for euer . amen . finis . notes, typically marginal, from the original text notes for div a01528-e190 a frustra est 〈◊〉 origenes , qui de spiritibus coelestibus interpretatur 〈◊〉 luc. h●m . 13. & 3● b vers. 8. parts 2. precept . promise . part 1. branches 2. 1. dutie . 2. stint , extent . part 2. branches 2. 1. giuer . 2. gift . part 1. branch 1. dutie . fidelitie . c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . faith twofold . creduli●ie , confidence . d act. 24.25 . e act. 3.16 . fidelitie . faithfulnesse . f matth. 23.23 . g tit. 2.10 . faithfull two waies . in regard of beliefe and confidence . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i iohn 20.27 . k 2 cor. 6.15 . in regard of fidelitie and faithfulnesse . l matth. 24.45 . m 1 cor. 7.27 . n non quia ●ram , sed ut essem , ne meritum fidei dei misericordiam praeveniat . aug. de grat . & lib. arb . c. 6. & 14. & de praedest . sanct . c. 2. & 3. de fide iustificante intelligens . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contractum ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : sicut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . lucius , lucas . ar●emidorus , artemas . numerius , numas , &c. vise var. de ●ing . lat. l. 7. & scalig. ad catul. p vers. 13. q vers. 26. mea●ing . point i. r apoc. 14.17 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . t ver. 19. c. 14.12 necessitie of fidelitie . reason 1. u prou● . 17 ho●● . 3.3 . ier. 3.20 . x tit. 2.10 . y ephes. 5.23 . z hosh. 2.19 , 20. a 1 cor. 8.6 . b matth. 23.8 . c iohn 13.13 . d 1 cor. 4.1 , 2. 1 pet. 4.10 . e 1 cor. 6.19 , 20. f 1 cor. 3.23 . * heb. 4.2 . g vt enim i●se fidelis est in reddendo , ita fidelem exigi● de promisso , chrysost. nom . de fide , spe , char . reason 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 tim. 1.5 . 2. tim. 1.5 . i fides enim ab eo dicitur , quia id fit quod dicitur . ex cicer. de repub . l. 4. offic . l. 1. & ad tir●n . ep . 10. nonius de propr . serm . aug. de mend . c. 20. & ad hieron . ep . 6. herv . in rom. 7. haimo ibid. 1. & 5. ergo ubi non fit quod dicitur , non est fides . petr. cāt. de ver . abbrev . c. 7. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de ●●ulat . l infidelis quaedā fiducia . bern. de temp . 50. * ierem. 7.8 . m esai 36.7 . reason 3. n 2 tim. 2.13 . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vide notas piscat . p rom. 3.3 . q fidem cum haereticis non esse servandam . videantur quae ex simanch . institu● . catholic . habentur in . thesib . romano-cathol . à d. thom ▪ mort●no editis . & in alex . cookes more worke for a masse-priest , num . 7. r etiam infideli rectè servatur fides . taxatq●e cic. offi● . l. 3. atrei illud apud accium . neque do infideli , neque dedi , cuiquam fidem . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. in lysand. & aemyl . t gen. 21.32 . & 26.28 , 29. & 31.44 , 53. u frustra sibi fidem quis postulat ab eo seruari , cui fidem à se praestitam servare recusat . bonifac . pp . in 6. reglur . 75. frangenti fidem fides frangatur eidem . fidem frangenti l●citum est fidem frangere . petr. fous reg . iur. ff . de inoffic . testam . quanquam hoc revera non est fidem fallere . reason 4. x heb. 8.9 . y viri f●●deris tui praevaricati sunt . obad. 7. x ps. 55.12 , 13 , 14. y esay 24.5 . ier. 3.20 . & 5.23 . & 11.10 , 11. z ierem. 34.17 , 18. a ritus , qualis ille genes . 15.9 , 10 , 17. b eccles. 5.5 . vse 1. examination . c 2 cor. 13.5 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysostom . in 1. cor. hom . 2. fides deum indiuiduat . f iohn 20.28 . g galat. 2.20 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . “ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . h psal. 27.8 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. ad stelech . & in gen. hom . 34. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. 6.7 . h rom. 6.17 . i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 1.5 . & 16.26 . l rom. 8.9 , 14. galat. 2.20 . & 5.25 . vse 2. conuiction . m mark. 6.24 . n 2 thess. 3.2 . o rom. 10.17 . p 2 thess. 1.8 . q ephes. 4.18 . philip. 3.18 , 19. rom. 16.18 . christum l●ngua si crepat , cum vita neget , non est fides , sed hypocrisis . cypriani nomine de dupl . martyr . r ita quidam omnibus fidem christianam etiam cum mala vita tenentibus salutem promittebāt : teste aug. de ciuit. l. 21. c. 21. s ierem. 7.8 . vse 3. admonition . t christiani nomine , non vita , non moribus . aug. in psal. 30. u aliud est enim esse quod diceris , aliud dici quod non ●s . chrysost. n●m . de sp● , fid . char . quid autem proderit appellari quod non es ? quid nomen prodest , ubi res non est ? aug. in 1. ioan. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . di●n . chrys●st . orat . 38. x psal. 25.10 . y psal. 103.18 . z hosh. 2.5 , 8 , 9. branch 2. extent . * non ad annum , vel ad tempus , sed in aeternum divino te mancipasti famulatui . bern. epist . 254. a rom. 7.2 . 1 cor. 7.39 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. in protraept . b vers. 25. c vers 26. point 2. d psal. 119.112 . e hebr. 3.6 . f heb. 3.14 . g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ut cap. 1.9 . h. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 8.17 . socij . consortes . piscat . h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : quae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse dicitur , cap. 11.1 . idem . principium autem sive initium fidei , i. quam profiteri c●pimus , & qua initiati sumus fide . i vers. 26. * psal. 44.17 , 18. necessitie of perseuerance reason 1. k non perseuerare cultus est mutilus . bern. epist. 24 & 165. & de temp . 56. l leuit. 22.21 , 22. m psal. 69.31 . n leuit. 3.9 . o caudam hostiae offerre praecipimur , ut omne bonum quod incepimus , etiam perse●eranti sine compleamus . greg. mor. l. 1. c. 40. bene immolat , qui sacrificium boni operis ad finem perducit . idem in euang. 25. caput cum cauda offerri jubetur , quia sine perseuerantia nihil placet . rad. ardens . in 1.40 ● . p indicium maximum est malae mentis st●ctuatio . sen. epist. 120. q prou. 17.17 . r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . aristot. rhet . l. 2. c. 21. & eudem . l. 7. c. 2. non est amicus jugiter qui non amat . amicitia quae aliquando desmere potuit , nunquam vera fuit . martin . dum. de morib . ex aug. ad iulian. com. de poen . d. 2. reason 2. s psal. 78.8 , 10 , 37 , 57. reason 3. * christus perseveravit pro te . tu ergò pro illo perseveres . bern. de temp . 56. & de ●on . deser . ibi tu figas cursus tui metam , ubi christus posuit suam . idem . ep . 254. t iohn 13.1 . u heb. 12.2 . x consummatū est . iohn 19.30 . reason 4. a factum no● dicitur , quod non perseverat . pet. fon● reg. iur. b nihil dicitur fuisse factum , quamdiu aliquid agendum superest . ibid. ex cod. iustin. incassum bonum agitur , si ante terminum vitae deseratur . greg. m●r . l. 2. c. 40. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. cas. hom . 5. * testamentum 〈◊〉 perfectum fuerit , nullum est . gloss. ad grat. de poen . d. 3. ex cod. iustin. c nisi totum soluatur , nihil soluitur . neque enim absolutus est debitor , qui multa reddit , sed qui omnia greg. mor. l. 22. c. 6. * cedunt prima postremis . tacit. annal . l. 13. vltima primis cedunt . bern. de pass . dom. c. 14. reason 5. d vita posterior priori praeiudicat . hieron . ad furiam . e ezech. 18.21 , 22. f ibid. 24. neque enim ex praeteritis , sed ex praesentibus judicantur . hieron . in ezech. c. 26. vides profunda oblivione sepeliri , quae perseuerantia non insignivit . bern. de grad . obed . reason 6. g terminus ad quē dat appellationem . non quaeruntur in christianis initia vel exord●a , sed finis & perseverantia . paulus male co●pit , sed benè finivit . iudas benà coepit , sed malè finivit . ex hieron . bern. ad sororem . c. 20. h psal. 37.37 . i psal. 73.17 . * cu●us finis bonus est , ipsum quoque bonum est . bern. in psal. 91. ser. 17. k h. smith on psal. 90.12 . tota vita discendum est mori . sen. de brev . vit . c. 7. l 2 pet. 3.14 . m perseverantia sola virtutum coronatur . bern. epist. 32. & 109. & 129. & 353. & de 〈◊〉 . 56. & 114. * finis , non p●gna , corona● . id●m . de pass . dom. c. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . themistocles . plut. apoph . reason 7. n heb. 12.1 . o 1 cor. 9.24 . p non qui primus ven●●●t , sed quicunque pervenerit . chrys. nomine de fide , spe , char . tom . 4. q matth. 24.13 . marke 13.13 . non qui ●●perit , sed qui perseveraverit . bern. de grad . 〈◊〉 . non in hoantibus , sed p●rseverantibus praemium promittitur . isidor . de sum . bon . l. 2. c. 7. nec coepisse , vel facere , sed profi●ere virtutis est . hier. gloss. ad matt. 10. r galat. 3.4 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. caes. hom . 5. nec ad bravium victoriae pervenit , qui in magna parte sp●ctaculi velociter currit , si juxta metas veniens , in hoc quod reliquum est , deficit . greg. mor. l. 22. c. 6. t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. caes. ibid. nec ad quaelibet des●●nata loca pergentibus ●nch●●ndo pr●desset longum iter carpere , si non etiam totum valerent consummare . greg. ibid. reason 8. * deus aeter●us : praemia aeterna . quid levitati & aetern●tati ? aug. u aeternitatis ●maginem perseverantia prae se fert . sola est cui aeternitas redditur . bern. de consider . l. 5. x gaudium in fine , sed gaudium sine fine . id●m de divers . 19. vse 1. information . a apoc. 2.4 , 5. b galat. 5.7 . c frusta velociter currit , qui priusquam ad metas venerit , deficit . greg. mor. l. 2. c. 40. d galat. 3.3 . e luke 9.62 . retro post aratrum aspicit , qui post exordia boni operis ad mala revertitur quae dorel ▪ quit . gre. in ezech. 1. hom . 6. f luke 17.32 . gen. 19.26 . g coloss. 4.14 . phil●m . 24. h 2 tim. 4.10 . i 2 pet. 2.20 , 21 , 22. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prou. 26.11 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●ambus est , & poeticum spirat . m ephes. 2.1 , 2 , 3. & 4.17 , 18. n 2 pet. 2.20 . matt. 12.45 . vse 2. admonition . o vers. 25. chap. 3.11 . p acts 11.23 . q hebr. 6.11 . * ille plus delinquit , qui interruptam causam dimittit , quam qui nunquam ad illam perveni● . bromyard in oper . trivio ex authent . collat . 8. de litig . r 2 pet. 3.17 . s ing●us praeiculum ad deteriora redeundi . sen. ep . 72. iohn 5.14 . gravius aegrotant , qui cum levati morbo viderentur , in eum de integro incidunt . c●c . famil . l. 12. ep . 30. t quid ista proderit praenosse , si non contingat evadere ? greg in euang. 36. rules for furtherance . meanes of perseuerance . meanes 1. a luke 14.28 , 29 , 30. b et aequissimum ●●era ; & ad iniquissimum te para . sen. ep . 24. c luke 14.33 . d quantum ad affectum , licet non quantum ad effectum . ludolf . de vit. christ. proposito tenus . adrian . qu●dlibet . q. 10. e luke 14.26 . “ nondum era● tempestas , sed ja● inclinatio maris , 〈◊〉 subinde crebrio● fluctus . cepi guber●natorem rogare , 〈◊〉 me in aliquo litor● exponeret . senec epist. 53. * nausea me segni torquebat . instit itaque gubernatori & illum , velle nollet , coegi ut l●●tus peteret . ibid. † cui propositum 〈◊〉 navem ▪ in portun● perducere . idem e●pist . 85. meanes 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . greg ▪ naz. nihil fictu● diuturnum . amb● offic . l. 2. c. 22 ▪ caduca sunt quae● cunque fucata sun● cyprian . ad donat ▪ g psal. 78.37 . hosh. 6.4 . h mattth . 13.20 ▪ 21. nam quod ra● dicatum est etiam ardente sole ares● cere non potest . so●le nutritur & vi●rescit , non arescit aug. in psalm . 43 ▪ & in 1 ioan. ●r . 3. i 1 tim. 4.1 . k 2 tim. 3.1 . l 2 tim. 3.5 . reade the 〈◊〉 of sanders and ●ndleton , in 〈◊〉 acts and mo●●ments . meanes 3. 1 tim. 1.19 . ●ebr . 13.18 . 1 tim. 3.9 . 1. tim. 1.19 . perkins of conscience . rectè itaque con●ra papam ratio●natur nilus ep . ●●ess . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . meanes 4. t nihil leve quo deus laeditur . salvian . de provid . l. 2. u matth. 7.3 , 4. x terram hanc cum populis , & urbibus , fluminibus , atque ambitu maris puncti loco ponimus , ad universa referentes . sen. ad marc. c. 20. y ier. 31.37 . ambitus terrae totius , quae nobis immensa videtur , ad magnitudinem universitatis instar brevis obtinet puncti . ammian . hist. l. 15. a peccatum quodque in se & ex natura sua mortale esse docet gersees de vit . spirit . lect . 1. idemque fatetur ioan. fisher roff. ep. in re●ut . luther . ar●ic . 32. v●dentur vasquez . in thom. tom . 1. disput . ●42 num . 7● . b 1 cor. 15.55 , 56. c pro● . 10.23 . & 14.9 . d autor oculi moralis . e idem . ibid. f easly on esay● . 5 . g luke 16.10 , 11. h 1 tim. 6.1 . tit. 2.10 . rom. 2.24 . i matth. 26.33 , 34 , 35. iohn 13.37 . praesumps●t nescio quid , quod in illo nondum erat . aug. in psal. 55. pos●e se putavit , quod nondum potuit . ber. de temp . 88. meane 5. k matth. 26.73 , 74. l vt ●uina majorum si● cautela minorum . greg. mor. l. 33. c. 15. scr●p●ae sunt enim ruinae priorum ad cautel●m poster●erum . rad. ardens post trinit . 9. 〈◊〉 naque debet reddere , non s●qu . 〈◊〉 error ali●nus . c●ssiod . var. l. 7. ●p . 2. * multos imp●dit a firmitate praesumptio firmitatis . aug. de verb. d●m . 13. infirmior is est , qui suam non considerat infirmitatem . greg. registr . l. 6. indict . 15. ep . 4. meanes 6. m stella in luc. c. 11. n non vitat peccatum , qui non vitat occasiones peccatorum . stell . in luc. 11. & melanchth . loc . commun . 22. exponens se periculo peccati mortalis , peccat mortaliter . gersonde vit . spirit . lect . 4. o 2 pet. 2.20 . p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . saepe familiaritas implicavit . saepe occasio peccati voluntatem fecit peccandi . isidor . soliloq . l. 2. q ps●l . 142.3 . r omne iter istius vitae plenum laqueort mest . ambr. de bon . mort . c. 6. s iob 22.10 . t prou. 4.25 , 26. u ephes. 5.15 . x hebr. 12.13 . y nam vitare plagas in ●moris ne laciaris non ita difficile est , quàm captum retibus ipsis exire , & validos veneris perrumpere nodos . lucret. de rer . nat . l. 4. z non avis utiliter viscatis ef●ugit alis : non bene de laxis cassibus ●xit aper . saucius arrepto piscis retinetur ab ham● . ovid. art . l. 1. a gen. 3.7 . oculos tendo , non manum . non est interdictū ne videam , sed ne comedam . bern. de humil . grad . 4. b etsi culpa non est , culpa tamen occasio est ● & indicium est commissae , & causa commit tendae . bern. ibid. c hausit virus peritu●a , & perituros paritura . ibid. d esay 33.14 , 15. e psal. 15.2 . f d●ut . 16.19 . ne iniquos accepto munere , si non ●●verit , ingratus ; si foverit , i●●quus habeatur . autor ocul . mor. c. 6. g sep● spinis aures tuas . s●rac . h iob 31.1 . psal. 119.37 . vitijs nobis in animum per o●ulos est v●a . quint●l . declam . itaque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. paedag . l. 3. c. 11. meanes 7. i luke 18.1 . rom. 12 , 12. coloss. 4.2 . 1 thess. 1.17 . k matth. 26.41 . l psal. 127.1 . m ephes. 6.10 , 11 , 13. n rom. 8.37 . phil. 4.13 . o 1 pet. 1.5 . p ephes. 3.16 . colos. 1.11 . q ephes. 6.18 . r psal. 86.11 . s psal. 14.3 , 4. meanes 8. t psal. 86.11 . u deut. 10.20 . x deut. 6.2 , 13. & 5.29 . eccles. 12.13 . y iob 1.1 . & 31.13 , 14 , 21 , 22. nehem. 5.15 . prou. 8.13 . & 16.6 . z qui op●ratur ut accedamus , id●m operatur ne discedamus . aug. de bon . persever . c. 7. a i●rem . 32.40 b fides facit formidinem : sormido facis solicitudinem : solicitudo parit perseverantiam . tertull . ad marc. c gen. 3.4 . meanes 9. d 2 p●t . 3.17 . e ibid. 18. f vnum ● duobus necesse est , aut semper proficere , a●t prorsus desicere . bern. de divers . 36. qui non proficit , deficit ; qui non progreditur , regreditur . nolle proficere , deficere est ▪ idem epist. 25.4 . g non aliter quam qui adverso●● flumine l●mbum re●●g●s subigit , si brachia forte remisit , atque illum in praeceps pron● rapit ●●veus amni . virg. georg . l. 1. & apud g●ll. noct . attic. l. 10. c. 29. vide greg. mor. l. 11. c. 8. h n●hil stat , nihil sixum manet . aug. in ioan. 31. i inter profectum & desectum nihil medium invenitur . bern. ep . 254. * damnum parata sentient , si para●e cessaveris . pelag. ad demetr . k mica . 6.8 . l 2 chron. 26.16 . m 2 chron. 32.25 , 26. meanes 10. n 2 cor. 12.7 . o a●a quaecunque iniquitas in malis operibus exercetur , ut fiant : superbia verò bonis operibus insidiatur ut pereant . aug. epist. 109. p quod de fisco iulianus imper. fiscus ut lien . ammian . hist. l. 25. q multis quippe vitia conculcasse , & virtutes acquisivisse fit occasio superbiae . rad. ardens post trinit . 5. r humilitas est conservatrix virtutum . et qui sine humilitate caeteras virtutes congregat , qua●i pulverem in ventum portat . idem . ibid. ex greg. mor. s qui gloriantur vitia devicisse se , ipsi devincuntur . ardens ibid. t 2 cor. 11.5 . u 1 cor. 15.10 . x rom. 15.19 . a phil. 3.14 . b ibid. c instat equis auriga suos vincentibus , illum praeteritum temnens . horat . satyr . 1. d more viatorum nequaquam debemus aspicere quantum jam iter egimus , sed quantum superest ut peragamus : ut paulisper fiat praeteritum , quod indesinenter & timidè adhuc attenditur suturum . greg. mor. l. 22. c. 6. oblivis●ere omne praeteritum : & quotid●è inchoare tepu●a : ne pro praesenti die , quo debes servire deo , praeteritum imputes . pelag. ad demetr . e summun illud bonum imitari ●onemur : quod quantumvis quis in hac vita vires protenderit , neutiquam tamen consequi poterit . stella in luc. 1. f luke 17.10 . vide chrysost. in oziam serm . 3. g iob 9.3 . rom. 7.17 , 23. galat. 5.17 . meanes 11. h psal. 39.4 , 5. & 89.47 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hippocr . aphor . 1. quid tam circumcisum , tam breve , quam hominis vita longissima ? plin. ep . 7. lib. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. paedag . punctum ●st quod vivimus , & adhuc puncto minu● . sen. ep . 49. minorem portionem aetas nostra quam partem puncti habet , si tempori comparetur omni . id●m ad marc. c. 20. * ●inem dico qua vita ista finitur , in qua tantumm●do periculum est , ne cadatur . aug. de persever . c. 1. k matth. 13.41 . vbi omni & hoste & peste carebimus . aug. nom . de continent . c. 14. l propone profundi temporis vastitatē , & universum complectere : deinde hoc , quod aetatem vocamus humanam , compara immenso ; videbimus quam exigu●m sit , quod optamus , quod extendimus . sen. ep . 9● . omnia humana brevia & caduca sunt , infinui temporis nullum spatium occupantia . idem ad marc. c. 20. m matth. 20.28 . philip. 2.7 . luke 22.27 . n vt non sit hîc necessarium epicuri solamen illud , si longus , levis est ; si gravis est , brevis est . cic. tuscul. l. 2. sen. epist. 24. & 30. & 78. & 94. moras & i●lius in epigr. o 2 cor. 4.17 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrys. de compunct . 1. * op●s te terret , merce●e vide . aug. de verb. dom. 6. meanes 12. p heb. 11.25 , 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrystom . 8. ser. 13. q 2 cor. 4.8 , 10 , 16 , 18. r galat. 4.7 . s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gr●g . nazianz. de bapt. t galat. 6.9 . u heb. 12.2 , 3. x heb. 10.35 . considerations 2. consider . 1. losse . a apoc. 3.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in matth. ●●m . 24. b vide thom. sum. par . l a. 2 ae . q. 88. ● . 4. dura●d . in sut . l. 2. d. 33. q. 3. al●x . ales sum . p 1. q. 39. m. 3. a. 4. §. 1. & p●r . 2 q. 114. m. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chrysost. in matth. ●om . 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; ly●●macl● apud plut. in ap p●●b . vel u●idem in prac . salubr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . consider . 2. gaine . part 2. promise . motiue . branch . 1. giuer . d vers. 8. point 1. ability . e mat●h . 4.9 . f ap●c . 2.16 , 18. g matth. 28.18 . point 2. fidelitie . h apoc. 3.21 . i apoc. 3.14 . k heb. 10.23 . l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. in paul. aemyl . m hebr. 6.11 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . clem. alex. paedag . l. 3. c. 8. point . 3. liberality . * rom. 8.12 . quicquid es , qu●cquid pot●s , d●bes creanti , d●bes redim●nti . bern. de divers . 19. n rom. 11.35 , 36. o luke 17.9.10 . p o magna dei b●nitas , cui cum pro conditione reddere d●beamus obsequia , vt servi domino , famu●● deo , subiecti potenti , mancipia redemptori , amicitiarum nobis praemia repromittit . aug. de ●erb . dom. branch 2. gift . point 4. crowne . q 2 tim. 4.8 . r luke 12.32 . matth. 25.34 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . euripid. phoeniss . nam si violandum est jus , regnandi gratia violandum est . c●c . offic . l. 3. “ perpessi sunt exercitus inopiam rerum omnium , vi●erunt herbarum radicibus , & dictu foedis tulerunt famem . haec omnia passi sunt proregno , & ( quô magis mir●ris ) alieno . sen. op . 17. s iam. 1.12 . t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . plut. de tranq . point 5. life . u psal. 82.7 . & 146.3 , 4. x matth. 26.46 . galat. 6.8 . y 1 cor. 9.29 . z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 pet. 5.4 . b est spica purpurea verius quam flos . mirum in eo gaudere decerpi & laetius renasci . mi●eque , postquam defecere cuncti flores , madefactus aqua reviviscit & hibernas coronas facit . summa eius natura in nomine est , appellato , quoniam non marcescat . plin. hist. nat . l. 21. c. 8. point 6. euerlasting . c 1 pet. 1.4 . d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . conclusion . vse . perswasion , and encouragement . e rom. 8.18 . f matth. 19 . 2● , 28. marke 10.28 , 29 , 30. luke 14 , 26 , 33. the testimonie giuen to mr ▪ william winter deceased . g acts 8.2 . 2. sam. 3.31 . h factitium vobi● sermon●m in omni forma sanctitatis dei servus exhibuit . bern. in obit . humb. i rom. 2.24 . k tit. 2.7 , 8 , 10. l many , i doubt not , may say of him , as bernard of humbert , separavit à nobis dulcem ami●●● , prudentem consil●arium , sor●ē auxiliarium : god hath taken from vs , a sweet friend , a wise counseller , a strong helper . m coloss. 4.8 . n ephes. 4. ●● . o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 cor. 6.4 . p 2 sam. 9.3 , 7. q iam. 2.5 . r quod de cratete plut. lib. de tranq . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . s non sic vixi , ut ●e pud●at intervos vivere : nec mori timco . qu●a bonum dominum hab●mus . ambros. test● paul ●o in vita ambr. t domine , si adhuc topu●o tuo sum necessarius ; non recuso laborem ; f●●t volu●tas tua . sever . de martin ep . 3. & bern. serm . in fest . mart. u as paul , philip. 1.25 . as simeon , luke 2.29 . x apoc. 1.5 , 6. & 5.9 , 10. y rom. 9. ● . the brides longing for her bride-groomes second comming a sermon preached at the funerall of the right worshipfull, sir thomas crevv, knight, sergeant at law to his maiestie. by the late learned and reverend divine, rich. sibs. sibbes, richard, 1577-1635. 1638 approx. 99 kb of xml-encoded text transcribed from 81 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a12170 stc 22478b estc s113744 99848974 99848974 14099 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. a12170) transcribed from: (early english books online ; image set 14099) images scanned from microfilm: (early english books, 1475-1640 ; 1464:08) the brides longing for her bride-groomes second comming a sermon preached at the funerall of the right worshipfull, sir thomas crevv, knight, sergeant at law to his maiestie. by the late learned and reverend divine, rich. sibs. sibbes, richard, 1577-1635. hughes, george, 1603-1667, attributed name. [22], 138 p. printed by e. p[urslow] for e. langham, in bambury, london : 1638. epistle signed: g.h., i.e. george hughes?. signatures: a-f¹² g (-a1, blank?). printer's name from stc. 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 crew, thomas, -sir, 1565-1634. sermons, english -17th century. 2002-11 tcp assigned for keying and markup 2003-01 apex covantage keyed and coded from proquest page images 2003-02 judith siefring sampled and proofread 2003-02 judith siefring text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion the brides longing for her bride-groomes second comming . a sermon preached at the funerall of the right worshipfull , sir thomas crevv , knight , sergeant at law to his maiestie . by the late learned and reverend divine ' rich. sibs . rev. 22. 17. the spirit and the bride say , come , and let him that heareth , say , come . london : printed by e. p. for e. langham , in bambury . 1638. to the reader . loving readers : loe here the verifying of that ancient adage , quod differtur , non aufertur , for long look't for comes at last . that which before a solemne and sad assembly , was publikely preached and committed to the eares of some , is now printed and committed to the eyes of all that have a minde to reade it ; which thing hath with a long and longing desire bin wished and waited for by sundry . this funeral sermon bespake your receiving and respecting of it in a double consideration , each of which , in my opinion , hath an important , rare , and singular ponderation . behold , first the man ; secondly , the matter . the man by whom , and the man for whom , it was made : the one that worthy divine , dr sibs , who in his life time intended and approoved it for the presse , as it now comes forth ; the other that worshipful serjeant , sir thomas crew , men of more then ordinary worth and goodnesse ; whom to name is enough , to those that knew them : for if i should enter into a particular discourse , and discovery of their deserved worth , i feare i should more dishonour my undertakings , and wrong your expectation , then in any proportion answer the excellency of two such worthy theames . secondly , for the matter , as the occasion & mens expectations were extraordinary , so shal you finde his preparation ; read , & then judge . it sweetly , and to the life sets forth the duty , desire , and disposition of the church , & spouse of christ , ecchoing a faithful and prayerful amen , to all the truths of god , especially to the precious promises , and chiefly to that promise of promises , christs second comming ; which in cold bloud , undauntedly to desire , is an unfallible marke of a true and through cōvert : which that we may doe , wee must make sure our espousall to christ here , and get to be clad with the wedding garment of faith , and repentance , teaching us to ponder & pray much , and then admirable shall be our confident standing before god ; our rich hope , our quietnesse and hearts ease , our joy , as if wee had one foot in heaven already . wee shall bee able with s. paul , to cast downe our gantlet , and bid defiance to divels , to men , to height , to depth , to things present , and things to come . if all the hearts in the world were one heart , it could not comprehend those rich blessings , wherewith true christians are richly indowed , and those spirituall ioyes and comforts which shall rain upon them in sweet showers from heaven : rich they are in hand , but richer in hope : rich in possession , but richer in reversion . for what ravishing ioy , what inexplicable sweetnesse shal then everlasting possesse our soules ? when as wee who have bin a long time contracted to our lord & husband , shall see that blessed time come , when we shall have that glorious marriage between him and us , really and royally solemnized , in the presence of god , and his holy angels , and shall have the fruition of him and all his happinesse , and enioy such heavenly fellowship , familiarity & acquaintance with him , transcendantly above all the sweetest relations here below , i say with him who is the prince of peace , the king of glory , yea the very glory of heaven and earth , the expresse image of his fathers person , in whom those things which are invisible are seene , the brightnesse of everlasting light , the undefiled mirrour of the maiesty of god ; and the desire of all nations . blessed are they which are called to the marriage supper of the lamb , rev. 19. 9 wherunto that you may be admitted as a welcome guest , you must both know and practice , what in this treatise is contained . to conclude , i am bold therefore in the cause of gods honour , and your salvation , to intreat you ( as ever you would have interest in christs blood and bles sednesse , sufferings and satisfactions ; as you meane to have any fellowship or communion in heaven , with the blessed saints and angels ; as you intend to have any part in that kingdome , which the lord iesus hath purchased with his owne bloud ) that you would up , and bee doing , that which the wife of the lambe is said to have done ; rev. 19. 7. make your s●lves ready , which if you doe , his speedy accesse , shall bring to you speeding successe : which that you may doe , you shall not want his constant , and instant prayers , who is your christian and cordiall wel-wisher , g. h. the contents . the churches happines consummate in heaven . page 2 of the word amen . p. 9 doct. 1. the hearts of gods children are plyable to all divine truths ; more to the promises , above all , to the promises of christs second comming . p. 12 rea. 1. there is a sutablenesse betweene a sanctified heart , and sanctified truths . p. ibid. rea. 2. there is a spirituall taste infused to relish those truths . 13 rea. 3. the churches will is not her owne , but christs . 14 rea. 4. there is a spirituall contract betweene christ and the soule . ibid. rea. 5. it is a seale of effectuall calling 15 what effectuall calling is 16 use 1. if wee find an unpliablenesse on our part , to begge the performance of the covenant of grace . 17 motives to give our amen . mot. 1. god honours us in having our consent . 19 mot. 2. wee honour god in sealing to his truth . 20 use 2. a reproofe of 2. sorts . 1. those which have no amen for god. 21 2. those which have a false amen . 23 the desires of the spirit , the true characters of a christian. 28 desires resembled to a streame , in sundry particulars . 1. they come from a good spring . 29 2. they carry all before them . 30 3. they swell by opposition . ibid. 4. they are restlesse till they are emptied . ibid. 5. they increase in running . 31 6. they rest in their proper place . 32 7. they constantly send up vapours . 33 5. observations making way to the main point . 1. there will be a second coming of christ , more glorious then the former . 34 2. a christian that hath true faith in the times to come , will have answerable desires and prayers . ibid. 3. agracious heart turnes promises into desires and prayers . 38 4. the more assured one is of any thing , the more effectuall it makes him pray . 40 5. gods promises have graduall performances . 43 the sixt and maine point . 6 it is the duty and disposition of a gracious heart to desire the glorious comming of christ ; and all his other commings , in way and order to this , as they make way for his last comming . 48 rea. 1. the church is in want till then . 49 rea. 2. our life is hid with christ in god. ibid rea 3. christ is in some sort imperfect till then . 50 rea. 4. where the treasure is , there will the heart be . 51 rea. 5. the members are carried to union with the head . 52 rea. 6. by comparing it with glory here in sundry particulars . 56 rea. 7. from the state of the church at the best in this world , in regard of troubles without , 64. and corruptions within . 68 tryalls of our desires for the second comming of christ. tryall 1. by seeing what benefit we have by the first comming of christ. 70 tryall 2. by our preparing for it . 73 tryall 3. whether our hearts be the kingdome of christ now . 74 tryall 4. by our holy exercises . 77 directions inabling us to utter this desire and prayer . direct . 1. 1. labour to be reconciled to god. 81 2. labour to grow in the new creature . 83 3. be sure to do what you doe throughly and quickly . 85 4. take all advantages to helpe this desire , and prayer , from crosses and satan . 92 two objections answered . 1. object . i find i am not so desirous of the comming of christ as i ought . 9● 2. object . but i desire to live still . 97 a pressing exhortation , to long for the second comming of christ , and from thence also to quicken our selves in our christian work . 98 a conclusion , upon the particular occasion . 111 the bridegroomes promise : and , the brides prayer . revel . 22. 20. hee which testifieth these things , saith , surely , i come quickly ; amen , even so come lord iesus . as the church of god , being the weakest and the most shiftlesse part of mankind , is never without trouble in this world ; so god would never have it to be without comfort . and therefore , god reveales unto christ in this booke , and christ unto the angel , and the angel unto iohn , things to come , from the ascension of christ unto his second comming ; that so , in all conditions of the church , the church might have recourse unto this booke , to see what the issue of all would be . this is their comfort , that howsoever things may be carryed in this world in a seeming confusion , in a cloud , and in a mysterie ; yet in conclusion , all shall end well on the churches side : their trouble , shall end in peace ; their abasement , in glory ; and their conflict , in a crowne . this we may see here verified . this revelation doth end in the description of the glorious condition of the church . in the two last chapters ( as i take it ) the evangelist saint iohn sets downe the glorious estate of the church of god , even in this world ; yet so , as it shall end and be consummate in perfect glory , in the world to come . for , the soule of a christian , like noahs dove , cannot rest in any glory here , till it returne to the arke , till it come to the enjoyment of perfect glory , and have blissefull communion with christ for ever and ever in heaven . and therefore , christ doth terminate and end the sweetnesse of his promises , in heaven , and at his last comming ; and the church likewise stretcheth and rayseth up her desires to that . howsoever there shall be glorious times and things here ; yet these are but as the first fruits to the whole harvest , and as a drop unto the ocean . therefore , when you reade of a glorious estate of the church to be here upon earth , your mindes must have recourse to the upshot and consummation of all , in heaven ; ierusalem , which is from above , must lead us to ierusalem which is above . now , because that mans unbeleeving heart is too prone to thinke , that these things are too good to be true , and too great to be performed , seeing such an immeasurable disproportion betweene his owne unworthinesse , and the excellencie of the things promised ; hereupon the mercie of our blessed saviour is such , that he confirmes this his second glorious comming , by all kind of witnesses that may be : here is the angel , verse 6. christ himselfe , verse 7. the spouse , and the spirit in the spouse , verse 17. and christ himselfe againe in the words before the text ; behold , i come quickly : then you have the spouses answer ; amen , even so come lord iesus . beloved , faith is a supernaturall thing : it hath no friend within us ; it hath no helpe , no cause in the world , except god himselfe : therefore , it hath need of all confirmation . god knowes us , and our needs , better then we doe our selves ; and you see , he useth confirmation , to helpe our unbeleefe . and besides the witnesses , the thing it selfe is repeated againe and againe three or foure times in this chapter , vers. 7 , 12 , 20. behold , i come quickly ; and , behold , i come quickly ; and , surely , i come quickly . by every repetition , christ seekes to gaine upon our mis-giving soules . behold , i come . now because our spirit is exceeding short , and we are readie to crie out , as it is in the fixt of this booke ; how long , lord , holy and true ? how long ? why he answers ; behold , i come quickly . you shall also finde in the prophesies of the old testament , the same promises delivered and repeated againe and againe , because of our unbeleefe ; which ariseth from an inward guilt , that cleaves to our consciences ; because we are subject to failings , and are not so strict as we should be . but such are the yerning bowels of our blessed saviour , that it grieves him to see his tender church afflicted and troubled in mind : therefore he helpes all that he can . observe then , i beseech you , in the words the sweet entercourse that is betweene christ , and his spouse : christ promiseth againe and againe , behold , i come quickly ; and the church saith , come : amen ; even so , come lord iesus . there is no entercourse in the world so sweet , as is that betweene christ , and his church . but wee will come unto the wordes themselves ; amen , even so , come lord iesus . in these wordes , you have , first , the assent of the church ; secondly , the consent : her assent , to the truth ; her consent , to the goodnesse of the truth . amen ; it is so : nay , amen ; it shall be so : nay , amen ; be it so ; or , let it be so : there is a wishing included in it ; all these are wrought by the spirit : the spirit convinceth us both of the truth , and of the goodnesse of the truth . and besides that , in the next wordes , the same spirit stirres up a desire , and prayer ; even so , come lord iesus . holy desires , are turned into fervent prayers . amen is a short word , but marvelously pregnant ; full of sense , full of spirit . it is a word that seales all the truths of god , that seales every particular promise of god. and it is never likely to arise in the soule , unlesse there be first an almightie power from heaven , to seize on the powers of the soule , to subdue them , and make it say , amen . there is such an inward rising of the heart , and an innate rebellion against the blessed truth of god , that unlesse god by his strong arme bring the heart downe , it never will nor can say , amen . but now the heart will not be pent in , or restrayned ; the spirit is an enlarging thing : and therefore , besides amen , ( though amen includes that which followes ) the spirit breaks forth , and saith ; amen , even so come lord iesus . a little of amen . christ is said , in the beginning of this booke , to be amen , the true and faithfull witnesse , revel . 3. 14. and all the promises are said , in christ iesus , to be yea , and amen , 2 cor. 1. 20. that is , they are made for his sake , and performed for his sake : they are made in him , and for him ; and they are performed in him , and for him . and when amen , that is , christ himselfe , shall say his amen to any thing ; is it so much for us , to give our amen ? the point i meane to rayse out of this word amen , is this : that the hearts of the children of god are plyable to divine truths , to yeeld to the whole word of god , especially to the good word of god , viz. the promises ; and of all promises , to the promise of promises , the second comming of christ. they say amen to that ; and that , for these reasons . because there is a sutablenesse of disposition , and a kind of connaturalnesse betweene a sanctified heart and sanctified truths , betweene an holy heart and holy things : insomuch , that if an holy truth , never heard of before , be heard by an holy heart , it will yeeld present assent ; for his heart is subdued so , that he hath an amen for it presently . there is a sweet relish in all divine truths , and sutable to the sweetnesse in them ; there is a spirituall taste , which the spirit of god puts into the soule of his children . though there be never so much sweetnesse in things , if there be not a sutable taste , there is no relish in them . therefore , the spirit of god in his children works a taste of the sweetnesse that is in the word of god. and that is a maine ground why they say amen , especially to comfortable truths . againe , when the soule is once contracted unto god , it hath no will of its owne , but it yeelds up his will to gods will. the spouse hath no will of her owne , but her husbands will is her will. so , if christ say , amen , i come quickly ; the spouse of christ saith amen too . god deales with his children likewise by way of a covenant , and a contract . and above all other covenants , the covenant of a contract , is the sweetest covenant . now in it , there must be a consent on our part : and therefore it is , that the spirit alwayes stirres up an amen on our parts too . when he saith , amen , it shall be so ; then the soule saith , amen , lord , let it be so . as in civill marriage , there is a contract ; so here , in the spirituall : and seeing there is a contract , there is also an assent to the second comming of christ ; the contracted spouse must needes say amen , to the marriage-day . lastly , the spirit of god in the hearts of his children stirres up in them this amen , as a seale of their effectuall calling . if you should aske me , what effectuall calling is ; i answer , it is nothing else but the hearts eccho , and answer to gods speech . god calls , and we answer . this is by s. peter called , the answer of a good conscience . there must be in the soule the answer of a good conscience , to all divine truths . doest thou beleeve ? i doe beleeve . doest thou repent ? i doe repent . seeke ye my face . thy face , lord , will i seeke . returne ye back-sliding children , and i will heale your back-slidings . behold , we come unto thee ; for thou art the lord our god. unlesse there be thus the answer of a good conscience , there is no effectuall calling . our calling is then effectuall , when the spirit stirres up in the heart an answer unto it . therefore you see , there must needes be an amen wrought in the hearts of the children of god. beloved , if this be so , i beseech you , let us begge of god , if we finde any stubbornnesse or renitencie in our soules to divine truths , the performance of the covenant of grace . lord , thou hast promised fleshy and sensible hearts , tender and yeelding affections ; oh , now grant them , and worke them . for , beloved , this you must know ; howsoever god deales with us by way of covenant , yet when he comes to performe the covenant , hee workes in a manner our part and his owne too . in effect , hee makes a testament , and not a covenant . in a testament we bequeath , we doe not covenant and condition . so , that though god deales with his people by way of covenant , ( as , if you repent , if you beleeve , if you obey ) yet he gives by way of testament the grace that he bestowes . therefore begge of god , that as he requires this condition , that wee should assent and be plyable unto his word ; so that he would make his covenant a testament and a will ; i meane , that he would effectually worke it , and make us to doe it . this should be our desire of god. and so much the rather ; first , because god honours us by it , in having our consent . is not this a great honour to us , that he will not performe things without our consent ? for indeed , hee will not accomplish the worke of our everlasting salvation , without it . but then , if we set our seales to gods seale , and we consent once , we even binde god himselfe : when he seales to us , and we to him , we binde god almightie ; and by that power of faith , subdue hell , and all our opposite enemies . when we seale to the truth of god , and cry amen , it is a word that fills heaven and earth ; there is not a joyfuller word in the world , then when whole congregations can say and shout amen . when god sayes amen in heaven , if we presently can say amen to his truth upon earth , he will say amen to our salvation . thus god honours us by it , when hee comes for our consent : wee honour god againe , by our sealing to his truth . faith is that , which seales to gods truth ; and amen , is the very voyce of faith. it is a pittifull thing , but common in the world , that god should have no more credit with us . poore distressed soules will say amen to the lyes of their owne hearts ; and presumptuous persons will say amen to a lyar , to a murtherer , to an enemie , to satan : but god hath so little credit with us , that if hee command , wee will not say amen ; if hee pro mise , wee have no amen for him ; if hee threaten , wee blesse our selves , saying , wee shall doe well enough ; wee shall have peace , though wee walke after the imagination of our owne hearts , adding drunkennesse unto thirst . when the spirit of god sayth , hee will stirre up a fire in his anger , and his wrath shall burne unto the lowest hell , against all such as goe on in their sinfull courses ; yet they will flatter themselves . well ( beloved ) wee may shake off gods word in the ministerie , as prophane persons doe ; but , when god comes in the execution of his threatnings , then his wrath shall burne to hell , and not be quenched . who can avoid or abide that dreadfull sentence ; goe ye cursed into everlasting fire , prepared for the devill and his angels ? gods words are not as winde : indeed , they are such a winde , as will blow downe all impenitent sinners to hell. wee must have a legall amen to the threatnings of god , as well as an evangelicall amen to the sweet promises . s. iohn here , by the spirit of god saith amen to the promises of the time to come ; to wit , for the confusion of antichrist , for the conversion of the iewes , and for the glorious times to come , though he sees no evidence thereof , for the present ; and so must we to all divine truths . but wee have another kind and companie of men that must be taxed , that have indeed an amen , and a seale , but it is to a blank : they are presumptuous persons , and such ( which is worse ) as will have god to say amen to their courses . they will be naught , and sinfull , and then studie and strive to bring gods word to stand bent to their bow ; and so in their lying conceit , make god say amen to their lusts. they account it not sufficient to have their will , but they will have god to be of their mind too ; and they will alwayes get some daubers , that shall say , goe on , and prosper . an ahab will alwayes have his false prophets . what a wicked thing is this , that wee should make an idoll of god , and transforme him into the likenesse of satan , his enemie ? to make him like that , which he hates most ? we will continue in our sinfull courses , and make as though we had the word of god for us ; and , oh , we have the judgement of such , and such : and thus boulster up our selves , by building upon such sandie foundations . when wee should bring up our soules , and resigne them to god , and his spirit ; wee will bring god downe to our bent , and make him to say this and that , agreeable to our carnall reason and corrupt affections . but i must not enlarge my selfe in this . in a word therefore , to conclude this point : as there is a sweet harmonie in gods truth , so let there be a harmonie in our hearts thereunto . gods truth alwayes agrees with it selfe ; oh , let our hearts agree with it . when we heare a threatning , a precept , or a promise , oh , let us say amen . it is the sweetest harmonie in the world , when we can bring our hearts to close with god and his word , with his spirit and truth , when we can be delivered into that forme of doctrine , which is delivered unto us . but now i goe on : even so come lord iesus . wee come from the assent unto the consent ; yeelding unto that which christ said , as true and good . we come unto the desire and prayer of the church ; even so come lord iesus . amen is an hebrew word ; and it is still retained , to shew the consent of the christian church with the iewish , both with that which was before , and with that which shall be afterward . and it is expressed and opened here , by a word following ; yea , or , even so , come lord iesus . you see the church desires , and out of her desire prayes , come lord iesus . now this desire of the church , shewes the gracious disposition of the church . these desires , are the breathings and motions of the spirit in the soule , tending to further union . even as motion tends to rest , so desires tend to the uniting unto the thing desired . the churches desires here , are the immediate issue of the soule , and therefore undissembled ; and they shew the true character of a christian soule . we may dissemble words and actions , but we cannot dissemble our desires and affections : we may paint fire , but we cannot paint heat . therefore , god judgeth us more by our desires and affections , then by our words and actions . now you may know , that our desires are holy and good , if so be that they be heavenly ; for , then it is a signe that they come downe from heaven : even as a spring will arise and ascend as high as the spring head , whence it comes . if our desires rise to heaven ( as the churches here doe ) then it is a signe they come downe from heaven . our desires are as a streame ; which i will shew you , by prosecuting that metaphor , and allusion , in sundry particulars . a good streame hath a good spring ; so must our desires . the spring of the churches desires here , is love ; shee loves christ , and therefore desires him to come quickly . a streame , you know , carryes all before it ; so our desires are an holy streame , issuing from a good spring , and carrying all before them . they are efficacious ; not a meere velleitie , as they say , a bare wishing and woulding . a streame , if it be stopped , will swell till it breake downe all opposition , and carry all before it ; so let a good desire be stopt , and it will swell more and more , and grow bigger and bigger , till it makes way for it selfe . a streame is restlesse , and incessant , till it meet with the ocean , and emptie it selfe into the sea ; so , true and holy desires be restlesse , and alwayes in motion . they are not like a standing poole , that rests ; but they are in motion still , till they have emptied themselves into the boundlesse and bottomelesse ocean of endlesse pleasure . as true streames that arise from a fountaine , doe waxe bigger and bigger , the neerer they come to the ocean , because other rivers joyne with them , and so they take advantage and augmentation by other streames that run into them : so , if our desires be true , they are growing desires ; they encrease bigger and bigger still , till they come to heaven . at length , we see the streames emptie themselves into the sea ; they are swallowed up there , where they have a more constant being , then in themselves , namely , of the ocean , the true element and proper place of all waters : and so our desires , if they be holy , as they are restlesse and growing , so at last they emptie themselves into christ , and joynes with god and happinesse for the time to come : for , there is a greater happinesse for the soules of men , in god , in christ , and in heaven , then there is in themselves ; and there they are swallowed up . lastly , we may trie our desires by this . vapours in a low place , doe shew that there is a spring there : you know , that the springs are there , where there are most vapours constantly ; so , where there be breathings of the soule upward ( as there is here of the church ) surely , there is a spring of love , that yeelds these vapours , and whence these desires flow . but i come more particularly unto this particular desire of the church , come lord iesus . i shall make way by some propositions which i shall praemise , before i come to the maine thing which i shall stand upon at this time . first , we must take it for granted ; that there will be a second glorious comming of christ , that will be farre more glorious then the former . the best times and things are to come for christians , every way ; every day they rise , they are neerer to their happinesse . againe , we must know this ; that a christian , if he hath true faith in the times to come , he will have answerable desires , and correspondent prayers . for ( beloved ) there is alwayes an harmonie betweene the heart and the braine , betweene the understanding , and the will and affections : what we assent to as true , and consent to as good , that we shall both desire and pray for . therefore , if you know there will be a glorious comming of christ , and if you assent to it , that the best times are yet to come , surely , there will be this prayer too . there is alway a sweet agreement and harmonie betweene a sound convinced knowledge and gracious affections . hence it is , that in scripture what we doe not wish and affect , we are said , not to know . we see not things in their proper light , when wee know and affect them not ; but we have received them onely by tradition , & from others . but when we see proper things with a proper light , spirituall things with a spirituall light ; then there will be alwayes prayers & desires accordingly . as the church here , after amen , even so , there is the desire ; come lord iesus , there is her prayer . and therefore , we may know whether our knowledge be spirituall , or not , by this , if the heart be subdued to yeeld unto it : otherwise , the heart will swell when it comes to petition , and to particular truths ; what ? shall i yeeld to this ? no : i have heard of this by the hearing of the eare , but i know not whether it be true , or not ; i have heard much talke of the scriptures : but when the scripture comes to crosse a man in this or that particular lust ; then if his knowledge be not spirituall , his heart will rise and swell against it , and begin to call into question , and doubt ; yea , and to thinke it folly , and a base thing , for a man to yeeld to it : i am sure of my pleasures , i am sure of my profits , but i am not sure whether this be true , or no : and thus the heart of an atheist comes to stand out , because his knowledge is not spirituall . but if it be , then it carryes an assent to it , with it , and a desire drawne into a prayer . againe , you must know this , before we come unto the maine point ; that a gracious heart turneth promises into desires and prayers . the promise was , i come quickly : here faith claspes about the promise , as a vine about the elme , and saith , come lord iesw ; faith puts the promise into suit presently : christ had no sooner said , i come quickly ; but the spirit of faith saith , nay , come lord iesus . but then we must be sure , that we have a promise out of the word of god ; faith hath no amen for the word of a man , or for any thing else , but the word of god : and when it fastens upon that , as it doth here , you see it turnes it into a holy desire and prayer , come lord iesus . beloved , wee beleeve not the promises as wee should doe , else wee would doe so . wee have rich , exceeding great and precious promises ; but where is our rich , exceeding great and precious faith , to lay hold upon them , and to turne them presently into suites , desires , and prayers ? thus if wee would doe , wee should binde god with his owne word ; hee cannot denie himselfe , or falsifie his truth . you see againe , that the more assured one is of any thing , the more effectually it will make him to pray . an atheisticall heart would say thus : such a thing will be ; christ will come , whether i pray , or no ; what need i pray then ? nay , therefore pray , because he will come . i come quickly : therefore , even so come lord iesus . christ himselfe was fully assured , that his father would grant him all that he prayed for ; i know that thou hearest me alwayes , saith he : yet you see what an heavenly prayer he makes , iohn 17. nay , god bids him doe it ; aske of me , and i will give thee the heathen for thine inheritance , &c. christ himselfe must aske , before god will give him the uttermost parts of the earth for his possession . so ezek. 36. where you have the covenant of grace it selfe , with many promises attending it ; to all which , it is added , vers. 37. yet for all these things , will i be enquired of by the house of israel , saith the lord. though hee had made great promises to his church , yet he must be prayed to , for the performance of them . he will have things received as fruits of our prayer , as well as of his promise and providence . we cannot be so thankefull for things that come onely as fruits of his providence , as when wee looke upon them as fruits of our prayers . david was a king , of prayers ; but saul came by providence onely , and by the peoples importunitie : whether was the more blessed ? oh then ( my brethren ) though wee be never so much assured of things to come , yet let us joyne prayer thereto : for , the assurance of the end , will stirre us up to the carefull use of the meanes . none are so carefull of the latter , as they who are most assured of the former ; witnesse the church here . the next thing i shall premise , as making way for that , that i meane more fully to speake of , is this : that gods promises have graduall performances . they are made good , by degrees . god goes by many steps to the performance of his great promises : as here , the promise of christs second glorious comming , hath many degrees to the accomplishment thereof . so , god promises a new heaven , and a new earth : that was one degree of the performance hereof , when the iewes came out of captivitie . it had a second degree of performance , when christ came in the flesh : then all things were new ; there was a new priest , a new sabbath , a new nation . so , when the gentiles were called , and came in , it had a third gra'duall performance . when the iewes shall be called , when there shall be a resurrection from the dead , as it were , then all things shall be new ; that was a fourth . and the last and full performance shall be , when all things shall be new indeed , that is , when there shall be a new heaven , and a new earth . so this promise here , come lord iesus , it hath a latitude and bredth of performance : come lord into our hearts first , and set up thy kingdome and scepter there ; subdue all therein unto thy selfe , throw downe all lusts , thrust out satan , take thine owne interest in us . and then , come into thy church , as you have it , mark. 9. 1. there is a powerfull comming of christ , in the gospel ; therein , the kingdome of god comes with power : come thus in the ministerie of thy word . when christ was bodily ascended up into heaven , hee came spiritually in his ordinances . and thus come thou by thy spirit . and then , come to blast antichrist , and to consume that man of sinne ; and so make way for the other degree of thy comming : come in the fulnesse of the gentiles , come in the conversion of thy people of the iewes , that their riches may be an encrease of our riches , that there may be golden times indeed ; as surely then they will be . and then , because there is a certaine number of the elect of god , which must bee accomplished , and fulfilled ; and christ will delay his last comming , till that be done : therefore , come and accomplish the number of thine elect ; as you have it , revel . 6. 11. and white robes were given to everie one of them , and it was said unto them , that they should rest yet for a little season , untill their fellow servants also , and their brethren , that should be killed as they were , should be fulfilled . they must stay , till the rest come in : as they that have invited a companie of strangers to a feast , doe stay till the last be come ; so there will not be a glorious comming of christ , untill all the elect be gathered into one body . and then shall be the comming of all commings ; which is the glorious comming of christ , to take us to himselfe , and to make us sit with him , to judge the world , as so many kings and judges of the world , and to be with him for ever . as the apostle saith , then shall we be ever with the lord. and that is a comfort indeed . as hee addes there ; wherefore comfort one another with these words . and so you see the graduall performance thereof . now i come unto the last , and that which i meane most to stand upon , being a blessed truth , most suteable to this occasion . that as it is the dutie , so it is the disposition of a gracious heart , to aesire the glorious comming of christ iesus ; and to desire all his other commings in way and order to this , as they make way for his last comming . in the unfoulding of this , i shall shew you the grounds and reasons why the church doth so ; and then make some tryals , whether we doe so or no ; and then give you some few directions to help us therein . why doth the church desire so much this second and glorious comming of christ ? because the church is in want till that time , and the ground of all desire is want . wee want our bodies , wee want many of our friends , &c. but then there shall be a supply of all . because our life is hid with christ in god ; and when christ , who is our life , shall appeare , then shall wee also appeare with him in glory . col. 3. 3 , 4. our glorious head is there already ; when he shall be revealed , then our glory shall be revealed , for hee shall come to be glorified in his saints , and to be admired in all those that doe believe . in regard of christ himselfe : christ is in some sort imperfect till the latter day , till his second comming : for the mysticall body of christ is his fulnesse ; christ is our fulnesse , and wee are his fulnesse : now christs fulnesse is made up , when all the members of his mystical body are gathered and united together : the head and the members make but one naturall body ; so christ and the church but one mysticall . 1 cor. 12. 12. as the body is one , and hath many members , and all the members of that one body being many , are one body , so also is christ. hence it is that the saints are called , the glory of christ , christ in this sense is not fully glorious therefore till that time . the church desires therfore that christ may bee glorious in himselfe , & glorious in them , that hee may come to bee glorious in his saints . because , where the treasure is , there will the heart be also ; now where is the churches treasure but in christ ? our spirits are supernaturall , and carried to the best of spirits ; and who is the best of spirits but christ himselfe ? because the members are carried to union with the head . the happinesse of the soule is in union with the fountaine of happinesse ; and the neerer the fountaine of happinesse , the more happy : what is it that makes the blessed body of christ more happy , then all the angels and men , but because it is hypostatically united to the second person of the trinity , and so to the fountaine of the god-head ? the neerer to god , the happier , the fuller of grace and glory ; because he is the god of all grace and glory ; therefore the neerer to christ , the more happy . now after the resurrection we shall be nearer both in soule and body ; wee may see this by the contrary . what is it that makes hell so horrible ? because there is an utter and eternall separation from the chiefest and choicest good , god himselfe . here the wicked men of the world have the presence of god in the creatures ; they taste the sweetnesse of gods goodnesse in them ; but in hell they shall have none to all eternity , there shal be an utter separation betweene christ and them . but now the joyning to god , the fountaine of all good , in heaven , makes heaven to bee heaven indeed : if christ was not there , heaven would bee no heaven ; therfore paul saith , i desire to be dissolved , and to bee with christ : and so the church here , come lord jesus : then we shall be neare , not in soul onely , but also in body and soule , and in both we shall be for ever joyned to the fountaine of all good . it is that which the church desires here : and in the canticles , what is it that the church prayes for in the beginning ? let him kisse me with the kisses of his lips , &c. there she desires the first comming of christ : but you have it afterwards in the conclusion of the booke , make haste my beloved , and be thou like to the young hart or roe , upon the mountaine of spices . such is the disposition of the church , that before christ was come , good people were knowne by the desire of his comming . and therefore it was the description of holy men , that they waited for the consolation of israel . oh lord come quickly , come in the flesh . but now the first comming is past , they desire as much his second comming , and therefore they are described in the epistle of saint paul , to be such as love and long for the appearing of christ ; a crowne of righteousnesse is laid up for all those that love his appearance . therefore if wee had the spirit of the church , we would eccho to christ , when he saith i come quickly , and say , make haste my beloved , &c. as the church saith in the latter end of the canticles . beloved , doe but compare the glory of that time , with the glory which we have here ; and and that wil shew another reason . i will shew it by way of comparison a little , why the church should bee desirous of the second comming of christ. if the good things that we have by grace here , are such , as eye hath not seene , or eare heard , neither have entred into the heart of man to consider of , ( for the place is meant of grace especially , that is the naturall , and immediate meaning ) how transcendantly then unutterable , and unconceivable are those things that are reserved against that time ? if the first fruits are so sweet , what is the full harvest ? if the earnest bee so comfortable , what is the whole bargaine ? if this ioy be unspeakeable and full of glory , and this peace , passe all understanding , what will the fulnesse of ioy , peace and pleasures which are at gods right hand for evermore , and which shall bee then , doe ? if the angels wonder at the wisedome of god , in the governement of his church here , in the middest of confusion , how shall they bee put into a new and greater wonderment , when they shall see christ glorious in his saints . if when christ was born in his abasement , they sang , glory to god on high , peace on earth , good will towards men , how joyful will those blessed spirits bee , when christ and all his members , shall be joyned together in one body in heaven ? if abraham rejoyced to foresee , by the eye of faith , the first comming of christ in the flesh , how should we joy by faith to see the second comming of christ ? if iohn baptist leaped in the wombe for joy , at the presence of mary , the mother of our lord , how will our hearts dance when we shall see the lord himselfe in the great glory and majesty of heaven ? if peter was so ravished with a little droppe and glimpse of heaven , when hee saw the transfiguration of christ in the mount , so that hee even lost and forgac himselfe , and wist not what he said ; how shall we be affected , think you , when wee shall see christ , not in his transfiguration , but in his glorification for ever ? if old simeon , when he saw christ in his infancy , embraced him in his arms and said , now lord lettest thou thy servant depart in peace according to thy word , for mine eyes have seene thy salvation : how shall wee bee transported with joy and admiration , to see christ , not in his swadling cloathes , nor in his infancy , but in heaven , all glorious ? if the sight of christ in his ordinances , in his word and sacraments , doth so affect a christians heart , as to transforme him into the image of them ; what will it doe to see christ face to face , without these glasses ? if the promises doe so quicken us , as you have it in the psalmes , thy word hath quickned mee ; what will the full performance of them doe ? if the communion of saints here , be so sweet , even an heaven upon earth ; what will it bee , when all the blessed soules that have bin from the beginning of the world ; unto the end , shall be all together , and they altogether freed from all corruptions and infirmities , what a blessed sight will that be ? if so bee that things prepared by men , bee so glorious , as the temple of solomon was , what is that glory which was prepared before the world was , and is in preparing still for the church ? if rest from labour bee so sweet , what is the glorious liberty of the sonnes of god ? a little liberty from corruption , a little freedome and enlargement of spirit here , how sweet is that ? when we are set at liberty to serve god , when we have the liberty of the spirit , to goe boldly to god , and to the throne of grace , how pleasant is that ? but , oh the liberty of glory ! that is true liberty indeed . beloved , these things deserve and desire admiration , rather then expression ; therefore i leave them to your wondering , and admiring , rather then i wil study long to expresse them . oh yee blessed soules , stand still a little , and consider by the eye of faith , these glorious things and times to come . you see then by this , the church hath great reason to say , come lord iesus . besides , do but consider the estate of the church here in this world : even at the best , while wee are present in the body , we are absent from the lord. but for the most part , the church is in this world , as daniel in the lions den , as sheepe in the midst of ravening wolves , as a ship in the midst of the waves , and as a lily among thornes . all the birds of prey doe seize on the poore turtle-dove of chrict , and they beare a speciall and implacable malice against gods church and children . yea oftentimes , those that professe religion in the forme of it , doe let out the h●art blood of it in deed , and deny the power thereof . wee see it hath bin for ever since christs comming , and it will bee so to the end of the world. satan abuseth the great ordinances of god , and makes them serviceable to his owne ends , so that there is nothing free from sathans defilement , no , not the best ordinances of god. we see how boisterously and roughly the poore church of god is handled . are there not oftentimes in the church within it selfe , prejudices , surmises , jealousies , one against another , that the company of one another is not so sweet , and delightfull ? and woe to the world because of offences . are there not scandals and offences in the church , that hinders the comfort of it , and many times do cause the falling out of those , that are otherwise truly good ? so that in regard of christians themselves , there is not such a sweet complacency and delight one in another , as there should be ; and as there shall bee then . where there is a different sight , and a different light , there will be different judgements , and affections . now al christians in this life , have both a different light and sight ; one sees things cleerer than another , and so their judgements differ a little , and therefore their affections too : those promises of the lion and the lambe , dwelling together , shall not exactly bee performed untill this his second comming ; but there shall be something of the lion , and of the wolfe , in the best christians : but then it shall be fully satisfied , then all woolvish and lionish dispositions shall be subdued , then there shall bee no infirmity in others to displease us , nor any in us , to give distaste to them ; but then we shall have an eternall communion together . therfore is there not in regard of our selves , good reason for christians to say , amen , even so come lord iesus ? then in regard of every one in his own particular : doth not every one finde that true in himselfe , that paul saith of himselfe , that we carry about with us a body of sin , and a body of death ? our corruptions that we carry about with us , are like a dead body tied unto a living body , now what an odious and loathsome thing is it for a man to carry about with him a dead body ? thus we doe , and the more wee grow in grace , the more noysome it will bee to us : for the more we grow in grace , the more life wee have , and therefore the more antipathy against sinne . the more wee grow in grace , the more light wee have to discerne the bad ; and the more will our love to grace encrease ; now the more light , and life , and love , the more shall wee bee annoyed , carrying about with us , this body of sinne , and the thorne in the flesh . some corruptions are as grievous to us as a thorne , that rends the flesh . and this is the disposition of the best in this life . therefore in regard of the church , and the enemies of it , in regard of our selves , and every particular christian , in regard of their conflicting , and afflicted condition , have wee not cause to say , amen , come lord iesus ? thus wee see the grounds , which the church hath to say so . let us now come to the second point , to try whether wee can indeed expresse this desire , that the spirit of god makes . ( for it is onely the spirit in the spouse that saith , come lord iesus . ) let us see whether the spirit sayes so in us . we shall not say much : it may be knowne by that which hath bin said in the beginning , and it is evident also besides : therefore in a word or two . let us try our selves by this : what benefit have we by the first comming of christ , by his death , and the shedding of his blood ? doth that pardon our sinnes ? are our consciences besprinkled by that from dead workes , to serve the everliving god ? are our hearts set at liberty to goe to the throne of grace ? have we thus any benefit by his first comming ? then wee cannot but with a long and longing expectation looke for his second . but on the contrary , he that hath no good by the first , cannot truely desire nor comfortably expect the second comming of christ : for why ? the second comming is but to make good what is begun here . the first is to redeeme our soules , the second is to glorifie our bodies : if our soules bee not redeemed , never look for the redemption of our bodies . the first and second comming of christ , are of so neere connexion , that oftentimes they are comprised together , as the regeneration of our soules , & the regeneration of our bodies , the adoption of our soules , and the adoption of our bodies , the redemption of our soules , and the redemption of our bodies ; to shew , that wheresoever there is the true redemption and adoption of the soule , there the redemption and adoption of the body will follow , and an expectation thereof also : christ will be redemption to us when he hath bin redemption to our foules first , in the assurance of the pardon of our sinnes . looke then to that first . if we desire the second comming of christ , wee will prepare for it . if a man sayes , he desires to goe to some great person , and yet never thinks of any preparation for it , it is but a pretended desire , if hee doth not put on his best cloathes , and fit himselfe for it , as ioseph did for pharoh : so if a man hope for this comming of christ , he will purifie himselfe for it , even as hee is pure . he will not appeare in his foule cloathes , but will put off the old man , and put on the new . he will fit himselfe as the bride , for the comming of the bridegroome . beloved if the thoughts of christs second comming , bee not efficatious to worke in the soule , a great care to fit and prepare for it , it is but a false conceit and lying fancy , it is no holy desire : examine it by this : whether your heats bee the kingdome of christ , whether hee rule in your hearts here : do we think to rule with him in heaven , in his kingdome , if wee will not yeeld up our hearts to bee his kingdome upon earth ? no , he will come into our hearts , before wee shall come to him , he will come to rule in us here , before we shall ever thinke to come to rule with him in heaven . therefore all they that stand out against the ordinances of god , and will live in sinne against their knowledge and conscience , doe they spend any thoughts or wishes on christs second comming ? he will come indeed , but it will be a day of darknesse and gloominesse unto them . such persons cannot say , come lord iesus , come quickly , but , mountaines come , and rocks come , come quickly : fall upon us and hide us from the presence of him that sitteth upon the throne , and from the wrath of the lambe . nothing will be more terrible to such , then that day : fire is the most comfortable thing , and the most terrible : and so god is most comfortable to his , and yet most terrible to such , that doe not prepare for his comming . who amongst us , ( saith the prophet ) shall dwell winh the devouring fire ? who amongst us shall dwell with everlasting burnings ? who shall appeare before christ ? to them then that live in their sinnes , in this glorious light of the gospel , there is a most terrible threatning , even from the comming of christ. if any man love not the lord jesus , when he is discovered cleerely in the gospell , let him be anathema , maranatha , which is a more terrible curse then any is in the law. as the greatest blessings are from the comming of christ ; so from the same is the most terrible threatning . there is not such a terrible curse in all the scriptures againe , as that is in the corinthians . so that , the lord shall come in flaming fire , rendering vengeance to all them that know him not , and that obey not the gospel : therefore take heed of this . try it againe by holy exercises . they that desire indeed the comming of christ they exercise themselves much in holinesse : they exercise themselves in the beginning of heaven here upon earth , in reading and hearing the word , in the communion of saints , in praying , and acquainting themselves with god , &c. in what else shall we be employed , when we come to heaven ? there shall bee the perfection of these graces , and exercises begun here upon earth . many a prophane wretches heart swells when he coms to prayer , or any divine exercise ; hee is proudly brought up , and his heart is not subdued to holy exercises here . heaven will not brooke such , and such will not brooke heaven . there is nothing but praising god continually . now if you will not endure these holy exercises here , what should you doe in heaven ? therefore let us not deceive our own souls , i beseech you . if we say this truly , come lord iesus , undoubtedly it will have an influence into our lives , it will stirre up all graces in the soule ; as faith , to lay hold upon it ; hope , to expect it ; love , to embrace it ; patience , to endure any thing for it ; heavenly-mindednesse , to fit and prepare for it ; faithfulnesse in our callings , that wee may make up our accoūts before that time , &c. there is not a grace of the spirit , but it is stirred up and quickned thereby . therfore be not deceived : it is impossible that wee should have dead and dull and cold hearts , and yet believe this , that there is such a glorious time to come , undoubtedly it wil inspire and cause strength and comfort in all our sufferings , and in all our doings , if our hearts doe thinke with the spirit , and thought of faith , of this glorious appearing of christ : therfore we should shame our selves : what ? can i heare of these things , and bee no more affected with them then i am ? thus we should complane of the deadnesse and dulnesse of our hearts , and labour to worke our hearts to an admiration of the excellencies that shall be revealed then . but i goe on , and come in the last place to some few directions , how wee should come to frame our selves to this , to bee able to utter this desire and prayer . labour to bee reconciled to god. maintaine and preserve thy peace and reconciliation with god , and then all things will be reconciled unto us , that are betweene us and the second comming of christ. nay , all shall be ours ; life ours , death ours , devil ours , to help us to heaven : when we are at peace with god , all shall be at peace with us ; and then we may have comfortable thoughts of that day ; then wee can thinke of death and not be troubled ; of hell and godswrath , and not bee disquieted . therefore above all , let us get the assurance of the grand point of justification , of being clothed with the righteousnesse of christ ; let us be sure to bee found in that , and appeare in it , to understand that point wel . saint paul was wonderfull carefull hereof . he desires to have it as a seale of the righteousnesse of faith , and to be found in him , not having his owne righteousnesse , &c. as if hee were tender , to touch upon christs glory . if wee be cloathed with the garments of christs righteousnesse , wee may goe through the wrath of god : for , that alone is wrath-proofe ; that will pacifie god , and pacifie the conscience too . it is a righteousnesse of gods owne providing , and accepting . be sure that you understand it well ; that you appeare not in your owne , but in his : and then may you thinke of that day with comfort . if wee would thinke of the blessed times that are to come with comfort , then let us labour to grow in the new creature ; to be more and more filled with the fulnesse of god ; to strive to have more of christ in us still : the more wee have of christ in us , the more shall wee desire his comming to us . let us desire and labour to have all the corners of the heart filled up with the spirit of christ ; our understandings , with knowledge ; our affections , with love and delight ; and our wills , with obedience . the scripture calls it , being filled with all the fullnesse of god. now , the more wee enter into the kingdome of heaven , by growth in grace here , the fitter shall wee be for it , and the more shall wee desire it . the more suteablenesse there is betweene us and heaven , and the glorious condition to come , the more shall wee long after it , and rejoyce in the thoughts of it . be sure to doe what you doe quickly , and throughly . satan is so wise , that hee knowes his time is but short ; and therefore layes about him with great wrath and furie . oh , let us be so wise , as to know that our time is but short ! god himselfe tells us , that it is so . our time is a little spot of time , cut out betweene two eternities ; before , and after : then , let us doe our worke quickly . wee may bee suddenly surprized , before wee be aware : and , as the tree falleth , so it lyes ; as a man lives , so hee dies ; as death leaves us , so judgement , and the second comming of christ , shall finde us . wee should therefore ( as the apostle saith ) worke out our owne salvation with feare , and trembling . manie men , when they come to die , are troubled about this : oh , i have not done so ; i should have done this and that , and have not ; but i have done amisse , i have not throughly repented ; something is not done , that should have beene ; i have not made mine evidences sound , i have not made my calling and election sure : oh , my conscience is troubled , and my soule cannot finde that peace in god , &c. oh , doe you take warning by them , and now worke out your salvation with feare , and trembling : and that upon this ground , because the time is short , and uncertaine . beloved , it is a great errour in us ; wee thinke of reaping , as soone as wee begin to sowe ; nay , wee begin to sowe then , when wee should reape : then wee begin to thinke of god , and goodnesse , when wee lye a dying : that should be a time of reaping the comfort of all our former life , and to thinke of the time to come , with joy . oh , what a comfortable thing would it be , if wee can with s. paul , looke backward , and say ; i have fought the good fight , i have finished my course , i have kept the faith ? &c. hee lookes backe with comfort , and therefore hee lookes forward with comfort too : from henceforth there is layd up for me a crowne of righteousnesse , which the lord , the righteous iudge , shall give me at that day , &c. when a christian man hath done the will of god , and lookes back-ward , and saith : i had a race to runne , and i have runne it ; i had a faith to keepe , and i have kept it ; i had a fight to fight , and i have fought it : and then lookes forward , and sees a crowne of eternall glory before his eyes ; what a comfort and ravishing joy will this affoord ? whether hee lookes backward , or forward , all is glorious . but if wee be carelesse , and negligent , and will not worke out our salvation ; then wee cannot with hezekiah , looke backe with comfort , and say to god : lord , remember how i have walked before thee in truth and uprightnesse of heart , and have done that which was right in thy sight : neither can wee with s. paul , looke forward with any comfort . beloved , heaven is a pure place , and requires a great deale of puritie in those that come thither : and christ is holy , and glorious . therefore , wee must set no measure and pitch to any holinesse in this life ; but grow still more and more heavenly , till wee come to heaven . therefore , the apostle sets it downe by way of wonderment , in the last of s. peter : seeing all these things shall be dissolved , saith hee : what saith hee to that ? he cannot tell what to say ; therefore hee sayes nothing in particular , but in generall ; what manner of persons ought wee to be , in all holy conversation and godlinesse ? some men will set a measure and stint to themselves ; and if any goe beyond their measure , then they are such and such , curious , nice , and precise , &c. why ? what measure of holinesse should be set to them , that looke for the second comming of christ ? what manner of persons ought wee to be ? hee cannot tell what to say in particular ; and therefore leaveth it to admiration . wee must not then set up our staffe , and put any measure to any perfection here in this world ; but still grow in grace and godlinesse , looking for and hasting unto the comming of the day of the lord. let us take all advantages , to helpe us in this desire and prayer for the second comming of christ , from all the crosses of this life , and from all the businesses of satan . satan was shut out of paradise , but hee is still creeping into the paradise of the church . but in heaven , hee shall never come . hee was once there , and was cast downe from thence , never to come there againe . but in the church hee is alwayes stirring . hee is never so bound up , but hee hath some mischiefe to doe . now , let the consideration of satan and his instruments , that are alwayes some way or other molesting of the church , and are as thornes in their sides , stirre us up to desire the second comming of christ. so , from all particular losses and crosses let us helpe our selves . if wee have lost a friend , let us fill our hearts with comfort from the second comming of christ ; and from the consideration of that , that then the time will come , when all friends shall meet together . doe wee leave any thing in this world behind us ? wee shall meet with better there ; better friends , a better place , better imployment ; all better . therefore , let us take advantage from every thing , to help forward that desire . in a word , i beseech you ( because there be many things that might be spoken to this purpose ) let it be your maine care , to fit your selves for that time . it is a time of longing here , while wee live . it is the time between the contract and the marriage ; let us labour to be fitted and prepared for that time . but you shall have many a good soule crie out ; oh , i am not so desirous of the comming of christ , as i ought . true ; it may be so , because of thy wants , because thou hast not prepared thy selfe , because thou art not spirituall , because thou art not mortified . this ariseth further , as from other causes , so from this . thou art ignorant of the covenant of grace , that god is thy father , and that hee hath bound himselfe as a father to pardon the sinnes of his children . therefore , if thy sinnes be but infirmities , that thou strivest against , thou mayest be comforted . marke what the apostle saith ; wee our selves , which have the first fruits of the spirit , even wee our selve , doe groane within our selves , waiting for the adoption , even the redemption of our bodies . if wee labour against our corruptions , it should be so farre from hindering our desire of christs comming , that wee should desire it the rather , because wee labour under them ; for then wee shall be fully rid of them . labour to understand the covenant of grace more fully . christ is a mediatour and intercessour ; for whom ? for perfect men ? no ; but for them that unwillingly runne into debt with god every day . therefore wee say , in the lords prayer ; give us this day our dayly bread , and forgive us our debts , &c. the ignorance of evangelicall points makes us so cold , so dead and dull , as we are oftentimes . but you will say ; i desire to live still . those that desire the second comming of christ , desire that he would come and fetch them out of the world , when they have done their worke . may not i doe so ? yes , you may ; but it must be with a reservation , that you may bring to heaven as many as you can , that you may get further evidence of your salvation : and so in other respects , you may desire to live , so it may be that god may honour himselfe by our lives . but simply , and as the thing is in it selfe , we ought to be of s. pauls mind , to desire to be dissolved , and to be with christ , which is farre better . therefore , when the time of our dissolution comes , wee are to be willing to resigne up our soules unto god , not onely patiently , but cheerefully . for why ? the day of death is a day of iubile , a day of coronation , a day of marriage , a day of harvest , a day of triumph . wee are to bee ashamed of the disproportion of our desires to earthly things , and to heavenly . is the labourer loth to thinke of a sabbath , or a day of rest ? is a souldier loth to thinke of a day of victorie , and triumph ? is a contracted person loth to thinke of the day of marriage ? or a king , of the day of his coronation ? they are all desirous of these things ; and why should not wee be of that time , when all these things shall indeed and really be performed ? all those things are but shadowes , and scarce that , of things to come ; and yet how earnestly desirous are men of them ? have not wee then just cause to take occasion , to shame and blame our selves , for the disproportion of our desires to earthly and heavenly things ? but now , when wee have finished our worke ; when god hath beene served by us , in our generations ; as it was said of david , that bee served god in his owne generation , by the will of god ; and after that , fell on sleepe : then god will take off our desire , of living any longer ; then hee will make us even willing to die . as saint paul , in the last epistle that ever hee made , when hee had runne his race , and fought his fight , and finished his course ; then , nothing but a crowne : henceforth there is layd up for me a crowne of righteousnesse , &c. and in the same chapter afterward ; the lord shall deliver me from every evill worke , and preserve me unto his heavenly kingdome . so saith christ : i have glorified thee on the earth , i have finished the worke which thou gavest me to doe ; and now , o father , glorifie thou me with thine owne selfe . so , when the children of god have an item from the spirit of god , that they have done all that god would have them for to doe , then they will be most willing to goe hence . in the meane time , they must run with patience the race that is set before them ; they must fight the fight that god hath pitched for them , and keepe the faith , they must be willing to doe all that god would have them , in an humble submission to his will : but when they have done all , then their hearts will be enlarged , to desire the comming of christ ; that hee would come , and call them home . so then , this doubt is sufficiently answered . in a word , i will end with this . when you finde your hearts dull , and cold , and unactive to good , then fetch fire from hence , to inflame them ; from the second comming of christ , from the love of god in christ , from the love of his appearance . oh , rouze up and quicken your hearts with such considerations : doe you conflict with any enemies , either without or within ? remember what the apostle saith ; fight the good fight of faith , lay hold on eternall life . what is the way , to fight the good fight of faith ? why , lay hold on eternall life ; that will make a man fight indeed . are you in any disconsolate condition ? if you be , see what the apostle paul saith to the the ssalonians ; wherefore , comfort yee one another with these words : with what words ? why , wee shall be ever with the lord. oh , these words will comfort indeed . consider , when you have lost your friends , your estate , or any thing , it shall be all fully made up there : doe you , as it were , make it up before-hand , with comforts of a higher nature . they bee things that will comfort indeed . and so when you finde your selves dull in doing the worke of the lord , thinke upon the second comming of christ , and that hee will not then come emptie-handed , but hee will bring his reward with him . consider what saint paul said to timothie : i charge thee therefore before god , and the lord iesus christ , who shall judge the quicke and dead at his appearing , and his kingdome , &c. the holy apostle had no greater a conjuration , to move timothie to be diligent , and to quicken him in his ministerie , then by the comming of our lord jesus . so let us stirre up our selves , and comfort our selves hereby . beloved , the soule is never in such a tune , as when the thoughts of these glorious times have raysed the affections to the highest pitch , and pegge ; then the soule is never uncomfortable ; and so long as it is so affected , it cannot sinne : for wee loose our frame , wee let downe the soule in base desires , wee let loose our thoughts from closing with christ , and with the time to come , when wee sinne : when wee let them loose , then they sinke downe to earthly things ; and that is the cause of all sinne , and of all discomfort . so long then , as wee keepe our hearts in a blessed frame of faith , and in a love of the appearing of christ , they are impregnable ; satan cannot come betweene us and our faith : but hee labours to loosen our faith and love , and to distract us with the businesses of the world , that wee shall have very seldome thoughts of these things . alas , that wee who are borne againe to an inheritance incorruptible and undefiled , and that fadeth not away , reserved in heaven for us , should have so little and so light thoughts of our inheritance ! if a man were to goe a journey by sea a yeare hence , hee would be thin king every day upon his journey , what hee should have to carry with him , and what will doe him good when hee comes there . wee have all of us a long journey to goe , from earth to heaven ; and wee should be thinking of it every day in the yeare . but wee have a companie of men in the world , all whose happinesse is , in putting off all thoughts in that kind ; in deferring the day of their death , and putting the evill day farre away from them ; not thinking upon them : that so they may drowne themselves in pleasure , and voluptuousnesse . ah! what a pittifull case hath satan and our owne sinfull dispositions brought us unto ; that wee should place our happinesse , safetie , and comfort , in putting off the thoughts of death ? in going on presumptuously in sinne , and never thinking upon that great day ? alas ! they cannot thinke of it , but as felix did ; who , when hee heard paul dispute and reason of righteousnesse , and temperance , and iudgement to come , trembled . why , let , felix tremble , and let the world tremble ; but let every christian , that hath made his peace with god , rejoice . even as poore birds doe sing , when the spring time is returned againe ; for it warmes them , and puts life and spirit into them , and they entertaine the light and heat of the sunne with singing and melodie : so let us , in our thoughts , entertaine christs comming with joy and comfort , having made our peace substantially and solidely with god. let us looke up , and lift up our heads with joy , for our redemption draweth nigh , luke 21. 28. now i come to the particular occasion . it is well knowne , that the particular occasion of this meeting , is , to celebrate and solemnize the funerall of that worthy man , sir thomas crew , one of the kings serjeants : in regard of whom , i made choise of this text. if i wanted matter to speake of him , hee had many naturall excellent parts , which did commend him . i might speake of the quicknesse of his wit , of the firmenesse of his memorie , of the readinesse of his expressions , of the clearenesse and soliditie of his judgement , able to penetrate into the depth of things , &c. and for his abilitie in his particular calling , i might say many things . hee was a man very eminent in his calling ; hee was one of the oracles of the law , in his time ; one , that had gathered very long and large experience , and wonderfull great dexteritie in that profession . and surely , ( beloved ) these things are not to be neglected by us , though to god-ward they are not much regarded . for naturall parts , the devil excells , and hath more then any man ; but yet to men-ward , they are to be esteemed ; for they vindicate men from the reproach and obloquie of the world. they will say , such a man was a religious man , but hee had no skill in his calling ; a good man , but unlearned . now then it takes away reproach and disgrace from religion , when it can be said , this was an excellent man in his profession ; and withall , a very excellent good christian . it is the guise and fashion of prowd prophanenesse , to lay religion as low as they can ; they will take away or diminish all parts from religious persons , as neere as they can , that religion it selfe may seeme vile and contemptible . for , if religion once should winne credit , then their basenesse would appeare the more ; and that their pride will not endure . wherefore , if these things be to be regarded , in regard of men ; wee ought to thanke god for it , when grace is graced with excellent parts . therefore , god sometimes vouchsafeth to men that are truly religious , excellencie of parts ; otherwise , grace is lovely in it selfe : but as a precious stone and pearle set in gold , is more precious and glorious ; so religion , set in the stemme of nature , and excellent parts , hath more lustre and beautie , and the larger improvement . you have a companie of prophane wretches in the world , even in these glorious times of the gospel , that doe glory onely in their excellent parts ; that will seeke even to the devill himselfe , so they may out-bragge others , and gaine to themselves a reputation of wit : and some will vilely adventure upon sinne against their conscience ; thinking , that they should lose all reputation of wit and parts , if they should become religious once . but you see , that god oftentimes adornes religious men with excellent parts of nature . religion indeed cuts off the froth , the exuberancie and redundancie of parts ; but it encreaseth the soliditie of parts , and spiritualizeth them , and directs them to their right end , to the glorie of god , and good of mankind . therefore , they may stand well enough together . now , in this worthy man , there was a concentrating and joyning together of the parts of nature , and the parts of industrie , and likewise of the parts of grace . and that which did steere his conversation , and rule all aright , was indeed the true feare of god ; which caused him to set the stampe of religion on all his courses , in his whole conversation . for the lords day , it may a little be discerned by that : hee had a wonderfull care , to keepe it holy . hee was as eminent as any in his profession , for that . hee would not entermeddle with the businesses of his calling , on that day . hee did not thinke it enough , to heare the sermon , and divine service , and then to goe to the workes of his calling . and in this hee is to be commended . for whose good hath god appointed the lords day ? is it not for our owne ? should not wee grow base , and earthly minded , if one day in seven wee should not be heavenly minded , and thinke upon our ever-lasting condition in another world ? shall wee thinke much then of that which god appoints for us ? but to returne ; besides his care of the lords day , ( for hee did not limit his religion to a day ) hee was carefull in his family of having morning and evening prayers ; yea , and private also , twice in a day at the least . and this , as it did bring strength to his soule , and put a beautie upon it ; so it did also sanctifie his labours , and prosper his businesses , and bring them to a good issue : hee lost nothing by it . and seeing it is almost impossible , in these prophane times , but that such courses as these are , should meet with envie and scorne from some ; therefore hee had learned with moses , to beare the reproach of christ. hee did account nothing more glorious , then the profession of religion . and truly , religion is a glorious thing , it puts a glorie and beautie upon the soule . but there are many men in these dayes , that will not owne christ , in his cause : how will such looke him in the face another day , when hee hath said ; whosoever shall be ashamed of me , and of my words , in this adulterous and sinfull generation , of him also shall the sonne of man be ashamed , when he commeth in the glory of his father , with the holy angels ? but this worthy man , i say , what hee judiciously undertooke , hee constantly went through withall . hee would not be scorned , or turned out of his course by any man ; hee was a child of wisedome , able to justifie what hee did , against the spirit of grosse and proud prophanenesse , and against an emptie , formall , dead , cold profession . hee had not onely the word of god to backe him , but his owne excellencies , and the sweetnesse that hee felt and found in his christian course , to defend him . and this should all wee labour for . hee was moreover , a man exceeding conscionable . hee had a very tender conscience , being willing in all doubtfull things to be directed , and resolved ; which was an excellent thing . hee knew , and so should all you , that the time would come ere long , that a man would give a great deale , to have a good conscience : and this was in him . for his conversation in his family , hee was very milde and gentle at all times : not as some , who being sweetned with a fee , are wonderfull milde and calme to their clients , but are lions in their owne houses ; his carriage was not such . for his conversation with other kind of men , it was sweet and loving , and very usefull . hee was full of goodnesse , and offices of love . hee did not beare himselfe bigge upon his offices , or place ; but was , as david saith of himselfe , as a weaned childe : though his parts did raise him up , and advance him above the ordinarie sort of men ; yet his grace levelled him , that hee made himselfe equall to the lower sort ; and yet in such sort , that hee had wisedome to understand and know himselfe in his place : and , so grace will teach a man to doe . hee was a marvellous great encourager of honest , laborious , religious ministers , for their masters sake , and for their workes sake : and hee lost nothing by it ; hee had a prophets reward , the prayers of all good men , that were acquainted with him . and i hope , that that commendations will not die with him , but that it will live in those that hee lives in . for his disposition toward the poore , hee was very mercifull , and compassionate . hee was the poore mans lawyer : insomuch , that the last cause that ever hee pleaded , was sub formá pauperis , for a poore man , and a minister ; as it was publikely showne to the greatest and most judicious magistrates in the kingdome . hee was a foot to the lame , and eyes to the blinde , as iob saith , hee was ; and , hee made the widowes to rejoyce . hee was a helpefull and fruitfull man ; a tree of righteousnesse , full of good fruit . hee made the times and places better , where hee lived . h●e was a great lover of his countrey , even in some degree , to the prejudice of himselfe . it pleased king iames , of famous memorie , to chuse him , with some other commissioners , to goe into ireland , about publique employment ; which hee performed with such care and conscience , that when hee returned home againe , hee was made the kings serjeant ; and after that , speaker in the parliament , and the mouth of the commons . hee was fortie yeeres a practitioner in his calling : in which time , god blessed him with a great encrease of his estate . god sometimes doth delight to make good his temporall promises , to a religious , industrious , and faithfull man , and that in the eyes of the world. sometimes god carryes things in a cloud , and in a mysterie ; wee cannot see how such and such men should goe backward in the world. this will appeare to us another day , in the day of revelation . but , because god would encourage religion , faithfulnesse , and industrie , hee makes good his temporall promises to such faithfull men as hee was . such was his faithfulnesse , such was his dexteritie and quicknesse , in dispatching mens causes , and businesses , that men were willing to put their causes and estates into his hands . therefore it is no wonder , if in so long a time , as fortie yeeres practise , god blessed him with so great an estate . but , some may object his going to london of late times , when his infirmities grew upon him . but thus much i know ; that the exigencie and urgencie of other mens occasions , did importune , and in part , draw him to it . and then againe , his staying at home , was verie tedious to him . it is death to an industrious man , that hath beene in employment , to be idle ; as it is death to an idle man , to be employed . hee was a man of an active spirit ; and one , that was not hindered by his journeyes . neyther would it have holpen or eased him , to have stayed at home . therefore , you must judge charitably of that . but i come in a word , to the time of his sicknesse , and so to the houre of his death . for these later yeeres , hee had two severall fevere churlish monitours , that did put him in mind of his end ; namely , the stone , and the strangurie . in these sore diseases , hee carryed himselfe with wonderfull great patience : none did ever heare any words fall from him , that witnessed any impatience . toward his end , hee considered , that hee was now for another , and a better place . therefore , when hee was invited to dinner , in the house of which hee was , in grayes inne ; saith hee , i must dine in another place . when his sicknesse did seize upon him more sharpely , though the paine thereof tooke away a great part of the powers of his soule ; yet hee did manifest a great deale of strength of faith , by divers words that fell from him : as the hart brayes after the rivers of water , so panteth my soule after thee , o god : and as the church doth here ; come lord iesus , come quickly : and , lord now lettest thou thy servant depart in peace , according to thy word . hee was displeased with them about him , that out of their love to him , did recall him by cordialls out of a swoone ; and so protracted his life longer then hee would have had it : you keepe me too long from christ , saith hee ; god is mercifull to me , but you are not ; with many the like . and when they heaved up his body , his spirit was so strong in him , as if hee desired to meet christ , before his time . and thus , at length , this blessed man meekely yeelded up his blessed soule into the hands of his blessed saviour ; that had so dearely bought it , sanctified it , and sealed it by his holy and blessed spirit . beloved , i thinke there were but few men of later times , of whom wee had more , and a more generall losse , then of this worthy man. his servants lost a kind and loving master ; his children lost a most tender and carefull father ; his friends , a true , cordiall , and hearty friend ; the professours of the law , a speciall ornament of it ; the ministers especially , a sweet encourager ; the poore clients , a loving patron ; the richer sort , a grave , wise , and judicious counsellour ; religion and justice , a great supporter ; the countrey , where hee lived , a faithfull magistrate : so that here is the losse of many . but what hath hee lost ? hee hath attained to that which hee desired so earnestly ; hee hath joyned himselfe to christ , and left behind him a monument of mortalitie , the sad remembrance and remainder of him , his dead body . hee hath made an happie change ; of earth , for heaven ; of the companie of men , for the companie of perfect soules and angels in heaven ; of troublesome imployments here , for glorious imployments for ever . so that hee is no loser . hee hath left behind him likewise another sweet memoriall , and remembrance of him ; as sweet as the ointment of the apothecarie , unto the church and people of god. hee lived ( to end all ) in the best times that have beene in the church since the apostles times , all his dayes . hee was borne under the gospel , and lived under the gospel . hee began to savour the best things , even from his youth . and god lengthened his dayes very long , for the good of us . therefore god miraculously , almost , preserved his weake worne body . it was much , that such a spirit should endure in such a body so long , under such diseases . but , at length , being full of dayes , and full of honour with all good people , god having blessed him in his children , ( for his childrens children inherite his blessing ) in the comfort and assurance of an happie change , hee yeelded up his blessed soule , and triumphant spirit , into the hands of god , whom hee had loved ; whose cause hee had owned here in the world , in the midst of this sinfull generation ; and whom hee professed , even unto death ; whose comming , hee desired so earnestly : where , and with whom , wee now leave him . and for you ( beloved ) that fully know ( as the apostle paul saith ) his purpose , his manner of life , his faith , his long suffering , his charitie , patience , &c. i beseech you , let not his memorie die with him ; but let those vertues that were in him , live in you , so long as you live . if there be any thing prayse-worthie , or of good report , ( as indeed there was much in him ) thinke on these things . if there were any infirmities in him , ( as , i thinke , there were as few in him as in any man ) love hath a mantle , to cover them . hee was a gracious man every way ; one , that adorned the doctrine and gospel of christ , in everie thing . therefore , i beseech you , as the apostle saith , be followers of him , as hee was of christ. wee must one day give an account to god , not onely for what sermons wee have heard , but for the examples of those amongst whom wee have lived ; how wee have profited by the lights that god hath set before us in the world , whether wee have imitated their examples , or no. wee must give an account for all the good wee might have received , not onely by the meanes of salvation , but also by the presidents of worthie persons , set before us . i beseech you , in the bowels of the lord jesus , thinke on these things ; and the peace of god be with you . finis . imprimatur , tho. wykes . feb. 13. 1637. notes, typically marginal, from the original text notes for div a12170-e1440 rev. 6. 10. note . note . note . rev. 3. 14. 2 cor. 1. 20. doct. 1. reas. 1. reas. 2. reas. 3. reas. 4. reas. 5. 1 pet. 3. 21. psal. 27. 8. ier. 3. 22. vse . note . mot. 1. mot. 2. vse 2. reproofe of two sorts . deut. 29. 19. deut. 32. 22. matth. 25. 41. 2 rom. 6. 17. note . 2 3 4 5 6 7 obser. 1. obser. 2. obser. 3. 2 pet. 1. 4. obser. 4 ioh. 11. 42. psal. 2. 8. obser. 5. isa. 66. 22. rom. 11. 15. 2 thess. 2. 3. 1 cor. 6. 2. 1 thess 4. 17 , 18. obser. 6 reason 1. reason 2. reas. 3. 1 cor. 12. 12 2 cor. 8. 23. 2 thes. 1. 10. reas. 4. mat. 6. 21 reason 5. phil. 1. 21. cant. 1. 2. cant. 8. 14. luke 2. 25. 2 tim. 4. 8. reason 6. 1 cor. 29. rom. 8. 23 eph. 1. 14. 2 cor. 5. 5. 1 pet. 1. 8. phil 4. ● . psi. 16. 11. 2 thes. 1. 10. luke 2. 14. ioh. 8. 59. luke 1. 44. math. 17. 4 luk. 2. 29. 2 cor. 3. 18. 1 cor. 13. 12 psal. 119. 1 ioh. 1. 3. rom. 8. 21. heb. 4. 16. reas. 7. 2 cor. 5. 6 mat. 18. 7. isai. 11. 6. rom. 7. 24 2 cor. 127. tryal 1. heb. 9. 14. rom. 8. 23. tryal 2. gon. 41. 14. 1 ioh. 3. 3. eph. 4. 22 , 24. tryal 3. ioel. 2. 2. rev. 6. 16. isa 33. 14. 1 cor. 16. 22. 2 thess. 1. tryal 4 direct . 1. iob. 5. 23. hos. 2. 18. phil. 3. 9. direct . 2. eph. 3. 19. direct . 3. rev. 12. 12. 1 cor. 7. 29. phil. 2. 12. 2 pet. 1. 10. 2 tim. 4. 7 , 8. 2 pet. 3. 11. direct . 4. obiect . answ. rom. 8. 23. matth 6. 11 , 12. object . answ. phil. 1. 23. act. 13. 36. 2 tim. 4. 8. vers. 18. iob. 17. 45. heb. 12. 1 ▪ 1 tim. 6. 12. 1 thess. 4. 18 rev. 22. 12. 2 tim 4. 1. 1 pet. 1. 4. act. 24. 25. heb. 11. 26. mar. 8. 38. object . answ. psal. 42. 1. 2 tim. 3. 11 phil. 4. 8. christs exaltation purchast by humiliation wherein you may see mercy and misery meete together. very vsefull i. for instructing the ignorant. ii. for comforting the weake. iii. for confirming the strong. by r. sibbs d.d. and preacher of grayes-inne, london. published by t.g. and p.n. sibbes, richard, 1577-1635. 1639 approx. 121 kb of xml-encoded text transcribed from 104 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12180 stc 22488 estc s117302 99852517 99852517 17842 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. a12180) transcribed from: (early english books online ; image set 17842) images scanned from microfilm: (early english books, 1475-1640 ; 1117:2) christs exaltation purchast by humiliation wherein you may see mercy and misery meete together. very vsefull i. for instructing the ignorant. ii. for comforting the weake. iii. for confirming the strong. by r. sibbs d.d. and preacher of grayes-inne, london. published by t.g. and p.n. sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. [8], 196 p. printed by tho. cotes, and are to be sold by iohn bartlet at his shop, at the signe of the guilt cup, neere s. austins gate, london : 1639. t.g. and p.n. = thomas goodwin and philip nye. three sermons on romans xiv, 9. reproduction of the original in 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 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huber sampled and proofread 2003-01 emma (leeson) huber text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion christs exaltation pvrchast by hvmiliation . wherein you may see mercy and misery meete together . very usefull i. for instructing the ignorant . ii. for comforting the weake . iii. for confirming the strong . by r. sibbs d. d. and preacher of grayes-inne , london . published by t. g. and p. n. 1 cor. 15. 45. the first man adam was made a living soule , the last adam was made a quickning spirit . london printed by tho. cotes , and are to be sold by iohn bartlet at his shop , at the signe of the guilt cup , neere s. austins gate . 1639. the contents . the coherence of the text. p. 1. 2. &c. the text divided . p. 6. 7 christs death was voluntary . 10. 11 that christ should dye is admirable . 14. 15 that christ rose againe as a publicke person . 16 what became of those that rose with him . 18 the spirit in heaven will supply all wants . 22 iustice must be satisfied . 25 why we are the lords . 26 excellent inferences from christs resurrection . 27. 28. &c. what a lord christ is . 32. &c. ad 40. he is a lord both of quicke and dead . 41 god doth all to some good ends. 42 divine truths depend on one another . 46 christs lordship full of security and comfort . 50. 51. &c. in the lords supper we have to deale with the christ the lord. 64 a christian mans aime good . 68 christ rose to be lord of the living . 72. 73 he dyed to be lord of his church . 74. &c. and to be lord of his enemies . 76 and to make good what by death he got . 78. his lordship eternall both over the living and the dead . 80 how great a happinesse to be under the lord christ. 82. 83 comforts against the feare of death . 84 we must looke to christ in life and death . 86. 90 when we live to christ. 88. 92. &c. directions for our ayming at christ in all things . 96. 97 helpes to live to christ. 100. 101. diverse desire him as iesus , but not as christ. 103. 104. 105. what it is to dye to christ. 106. 107. christs dying implies duty in us . 110 abilities to doe duties , part of the covenant . 113 a signe to know who is under christs goverment . 116. 117. christs lordship , assurance of our perseverance , 118. &c. what will make us willing to dye . 122. there is more than an exemplary good in christs death . 132 the scope of christs humiliation and exaltation . 134 the studdy of this scope is good . 138 by what title christ is lord 141 diverse comforts from this title of christs lordship . 142. 143. &c. ad 152 an honour to bee under christs lordship . 153 it is great security to be under it . 158 christs lordship a spring of duties and that 1. one to another . 2. to those that are not christians . 3. to christ himselfe . 160. 161. we must give up our selves to this lord. 166. &c. christs lordship a stoppe against sinne. 170. 171. it is also a comfort in affliction . 172. &c. whether christ by dying , merited for himselfe . 178. 179. christians must be alwayes projecting for his glory . 188. &c. christs lordship comfortable in the houre of death . 190. 191. christs exaltation pvrchast by hv miliation . rom . 14. 9. for , for this end christ both dyed , and rose , and revived , that he might be lord both of the dead and of the living . the dependance of these words upon the former i take to be this ; the scope of the apostle in this chapter , is to stay the ridged censures of other , concerning weaker christians , especially about matters of indifferency , or at the least of a lesse nature , in the 6. verse , saith he , he that regards not a day , regards it not to the lord , he that eates , eates to the lord , and he that eates not to the lord ; he eates not , and gives god thankes , &c. his reason is this , they that in eating or in not eating , doe it with a religious respect to the lord : if they eate , it is to the lord , if they eate not , it is to the lord , that is , in obedience to the lord , they are to be borne withall , because they doe it with religious respects , though perhaps there may be a little errour in the matter , yet there be some things of such indifferencie that they not give denomination to the action , if it be to the lord , howsoever the action bee not altogether to be excused , yet the person is to be excused , and is not to bee hardly censured : therefore considering that they that doe it , and they that doe it not , doe it to the lord , be not hasty in your censures . quest. how doth hee proove that these holy christians did eate , or not eate to the lord ? answ. from this because they were the lords they that are the lords , they live to him , and dye to him , and therefore they doe particular actions to him , no man , verse 7. lives to himselfe , nor no man dyeth to himselfe , which includes all particular actions , whether we live , we live to the lord , or whether we dye we dye to the lord ; whether we live therefore or dye , we are the lords , he proves therefore that they doe eate , or not eate to the lord , if they bee good christians , because they are the lords . those that are the lords , live to the lord , and doe all particular actions to the lord , such must not be harshly censured , because they are the servants of the lord. in the third placē how doth he prove , that they are the lords that live , and dye to him ? he prooves it from the maine ground in the text , for , for this end christ both dyed and rose , and revived , that he might be lord both of the dead and of the living . so you see the dependance of the reason , they eate , or eate not to the lord : why ? because they are the lords . but how is it they are the lords ? it is the end of the three actions of christ here , christ dyed , and rose againe , and revived , for this end that hee might be lord of the dead and of the living : so you see the connexion of these words with the former . in the words you have argumentum & argumenti ratio , the argument , and the reasoning from the argument , the ground and the inference from the ground , the ground is , christ dyed and rose againe and revived ; what is the inference from that ? that he might be lord , of the dead and of the living . in the words therefore wee will consider the argument it selfe , the ground it selfe , and then the inference . for , for this end christ both dyed , and rose , and revived . there are three branches of the ground . christ dyed . rose . revived . of the inference wee will speake afterwards , and shew how these grounds inforce that inference , that he should be lord both of the dead and of the living . christ dyed . first of all you must know that christ dyed here as a publicke person , or else the inference were not good , christ tooke upon him the person of no man , but the nature , for this end that he might be a publicke person ; if christ had taken the person of any body , there had beene two persons of christ , he had dyed in one person and not in another ; now having the nature that is common to all men , and not the person of peter or iames , &c. when he dyed the person dyed in that nature , wherein he might dye , so when it is sayd christ dyed , wee must consider christ as a publicke person , not taking the particular person of any man , but the generall nature of man into union with the second person , christ dyed as a publicke person . secondly , christ dyed as the second adam ; the spring of all misery and death was from the first adam , but the second adam was a quickning spirit , he dyed as a publicke person , and the second adam . we must know moreover that he dyed as the great high priest of the church , offering to god the father a sacrifice that made him lord over all , as we shall see after : hee dyed as a priest , as indeed he that was fore-signifyed by all the sacrifices , and priests , hee was both priest and sacrifice , heb. 9. 14. by the eternall spirit the godhead , he offered himselfe to his father . againe he dyed a voluntary death : for else he had not dyed in obedience , his death was violent in regard of them that forced it , but it was voluntary in regard of them that he offered himselfe for , as a sweete sacrifice to his father , that voluntarinesse made his death a sweete sacrifice : for whatsoever the father did to him , he joyned with the father in it , the father gave him , he gave himselfe , the father appointed him to bee so and so , and he joyned with the father in all things , no man takes away my life from me saith hee himselfe . it was a voluntary death , in regard of his freedome , nay hee thirsted after it , as you have it in the gospell , he longed after it , upon higher considerations , howsoever in a lower consideration , as it was a tormenting thing , and a bitter cup , hee had a desire that it might passe , but it was upon lower respects , upon hi her respects the will of his father , and the salvation of mankinde , hee thirsted to drinke of that cup. a man may will , and nill the same thing upon presenting of different objects , and respects , and reasons , that which a man may decline as wee say , in this respect , looking to a particular end , that a man may desire looking to a higher end ; because man is framed so , to yeeld to the stronger reason alway . thereupon that is no objection , he seemed sometime a little unwilling ? it was , looking upon something presented to him , that made him in that respect unwilling : but looking upon other respects , he gave himselfe willingly , the father and he joyned together . and therefore by the way , when they talke of the active and passive obedience ; there was action , in all his passion ; chiefly in his passion there was action ; for if it had beene meere suffering without voluntary obedience , what obedience had that beene ? a beast may so suffer , but against his will , but his voluntary obedience was the chiefe , in all his passion , he humbled himselfe to the death of the crosse , as it is phil. 2. yet further , as he dyed voluntarily , so he dyed as our surety , therefore hee dyed a cursed death due to us , hee was made a curse for us , that hee might remove the curse from us , these , and such like conclusions must be observed in this , that the apostle saith , to this end christ dyed , because wee shall have use of them afterwards . here we might stay and admire , that life should dye ! that glory should become shame for us : and that hee that is the authour of all blessing should become a curse ! indeed it is a great mystery , that christ being god , should stoupe so low that hee could joyne together the infinite majesty of god , and that low degree of abasement , that he did condescend unto . domine quo descendis , &c. lord how farre goest thou ? he could not goe lower , and be god. god to shew his love to us , shewed himselfe god in this , that he could be god , and goe so low as to dye , and not onely to dye , but to dye a shameful and cursed death for us , but i passe to the particulars : for this end christ both dyed and rose , &c. he rose againe , and indeed , it was impossible , but hee should rise againe , because he is the lord of life . now the lord of life , and life it selfe could not long dye , it was but by dispensation that hee dyed , viz. to worke our salvation , but he could not be detained any longer by the sorrowes of death , he dyed therefore , and rose , he rose , even as he dyed , he rose a publicke person , and as a second adam , to give and infuse spirituall life into all his branches , he rose as our surety in our roome , he rose in spight of the iewes , that laboured to keepe him downe , all they could : by the way , this shewes that he will rise in his church , and in his children , in his religion , and in his cause , let the world , and all the devils in hell lay a stone upon christ , upon his cause , and church , and children , they will rise againe , even as his blessed body did , in spight of all the watchfullnesse of the iewes . againe , as he rose , so he rose with many , not alone to shew ( as i said before ) that he rose as a publicke person , another man riseth as himselfe , the rest rise not with him , as caused by his rising . but christ rose as a publicke person : therefore , many rose with him , the graves were opened , to shew that he rose as a publicke person , as our surety , as a spirituall head , and as the second adam , who could infuse life into others . what became of those bodyes that rose with him after ? the scripture saith nothing of it , nor what became of moses body . they rose to doe god a service , and christ an honour , which when they had done , they were content to be disposed of by god againe , and it is likely , to returne from whence they came : for if the head of the church , himselfe was content to come from heaven into the virgins wombe , and from thence to the crosse , and from thence to the grave , and to be abased for us , those that have the spirit of christ those blessed soules in heaven might well be content for a time to be abased , to take bodies , to doe a service for their lord and master ; who was content to foregoe heaven thirty foure yeares , and the glory due to him . therefore by the way , if god will use us ( though we be never so great ) for a particular service to the church , shall wee stand upon it , when the blessed saints in heaven , those blissefull soules were content to come , and take bodies for a time , to doe god service , and then to sleepe againe ? againe , he rose on that day , which was ever after , and well may still be called the lords day : for a new world beganne with his rising , therefore a new sabbath ; saint iohn saith , i was in the spirit upon the lords day . if a man be ever in the spirit , it is upon the lords day , when the lord of the day doth honour his people , giving them to enjoy his ordinances , and joyning effectually with them , maketh them full of the spirit , and raiseth up our dead hearts after him . and revived . why is this added to rising againe ? hee revived ? to shew that hee rose never to dye againe , and that indeede hee never meant to lay aside that body againe , as once he had , to dye for us . consonant hereunto is that , revel . 1. 18. behold , i was dead , and am alive , and i live for evermore , i have the keyes of death , and of hell . hee lives for evermore , as heb. 7. hee sits for evermore at the right hand of god , there making intercession for us . he dies no more . againe , this ( revived ) is added , to shew the kind of his life , differing from that life hee lived before , that life he lived , before he dyed , was supported with meate , and drinke , and refreshings : even as our poore lives are . it was a life subject to death , that he dyed in , but after his resurrection , except it were for a particular dispensation to confirme the faith of his disciples , he needed no more to eate , or drinke , or sleepe , or any naturall supports , and helpes , for he was enlivened immediately by the spirit of god which flowed into him , he was full of the spirit , and that did supply all other things whatsoever . even as in heaven , god shall be all in all , that is , hee shall be so immediately to us , to supply all , as we shall neither eate , nor drinke , nor sleepe , nor have magistrates , nor ministers , but the spirit of god will be all in all , so it was with this life of our blessed saviour , when he revived , the spirit supplyed the absence of all other supports whatsoever , that he used before he dyed . and indeed our saviour christ came to bestow that life upon us , that he lived after his resurrection , not this naturall life of ours , that needes meate , and drinke , and refreshing , this is not that life , that christ specially aimed at , when he came to dye , but that spirituall and eternall life , that he lived after the resurrection , a life not subject to death , a spirituall life , not needing any created support whatsoever . you see the grounds , the inference from these grounds , follow in these words , that he might bee lord both of the dead and of the living . the ground hath three branches , death resurrection , and reviving , how all these doe flow , and give strength to this inference , i will touch in the particulars . first , then christ dyed that hee might be lord of the dead , and of the living . christ dyed , 1 pet. 3. to offer himselfe a sacrifice to redeeme us by his precious blood , wee are not redeemed with gold or silver , but with the blood of christ : hee could not be our lord till hee had bought us , now his death was the price of our redemption , i say redemption , not emption , a thing may be bought , that was never sold away before : now we were sold to sathan , and under a contrary government , now christ satisfying divine justice , redeemes us , he buyes us againe , wee had subjected our selves to the devill , and put our selves under his regiment , till we were ransomed by christ , now christ shall have no right to us , till the price be paid to divine justice ; for mercy must have justice satisfied , the attributes of god must not fight one against another . christ therefore is lord of us , because by death , he gave full content to divine justice , so that now notwithstanding justice , yet we are christs , and are saved , nay now the justice of god helpes us , the most terrible attribute justice , is a ground of comfort : for it stands not with justice to have the same debt paid twice . for god is just and faithfull , saith the apostle , so then you see there is a ground from death , why wee are the lords , we are christs because we cost him deare hee hath paid a price for us , that is worth more then the whole world . now god shewed his love in nothing more then in this , that he parted with that that is next himselfe , the greatest , his sonne , who being god , yet dyed in that nature , that could dye to redeeme us , and hereupon becommeth lord. secondly , hee rose againe , therefore he is lord of the quicke and dead . first , because his rising againe , was a manifestation that his death was a ful satisfaction to divine justice , or else our sinnes should have kept him in the grave still , hee being our surety : but our surety being out of prison , it is a signe hee hath fully discharged all our debt , and the price is paid . if the surety and the creditor be agreed , we know the debt is paid . secondly , in that hee rose againe , he is lord : because in rising againe , he entred into the possession , and exercise of that lordship , that he had purchased . the right is one thing , and the use and possession of the right is another . christ was lord of us before he dyed , he was lord of us when he dyed : but hee did not enter into possession of this lordship till he rose againe . therefore he saith , all power is given to me , both in heaven and earth ; when hee was ready to goe up to heaven , to shew that by his resurrection , the right hee had by death , was manifest . lastly , because his rising againe ; shewed that the father was fully pacified , he obtained the gift of the spirit , which next christ himselfe , is the greatest gift , god gave his sonne first ; and then the spirit that comes from the father and the sonne . the spirit was not given till his resurrection and ascension , as it is iohn 7. why ? because , till all enemies were fully subdued by his death , and witnessed to be subdued , by his resurrection , the spirit could not be so fully given , the spirit being a declaration of the good will of god that sent it . now when the enemies of christ were tryumphed over , and god had shewed by the raising of his sonne againe , that he was fully satisfied . then the spirit comes , as the son of gods favour , which spirit doth enable us to be subject to christ , and makes us come under christs kingdome , which is a spirituall government . wherefore , because he obtained the spirit for his members upon his resurrection , thereupon is the inference good , he rose againe , therefore he is lord of the quicke and of the dead . thirdly , hee revived , therefore he is lord of the quicke and of the dead ? reviving and taking such a life , as is not subject to death any more : hee is now in heaven , to make good that he purchased on earth . he revived i say , to be a king , priest , and prophet , at the right hand of god for ever , there to rule his church , and to overrule all the enemies of it , till he hath subdued all , till hee hath gathered all the elect , and brought his church out of the world , and made his enemies his footestoole . you see then the ground is good , and the inference is good . christ dyed , and rose , and revived , that he might be lord of the quicke and dead . i come now to the thing proved . that he might be lord both of the dead , and of the living . christ is lord , both of the dead and of the living , for the better clearing of the point , let us see what is lordship ? lordship properly is ius in rem & personas , it is a right , and where it is ful , it is a right with possession , either in things or persons . but what manner of lordship is this ? christ is an universall lord of and over all , over all the world , both over all the dead , and all the living , but more especially , and in a peculiar manner , he is lord of his church ; even as a husband is lord over his wife , which is a lordship with sweetenes : so christs government is with unspeakeable , with unconceiveable sweetenesse . he is lord , as the elder brother , as the first begotten is over the rest , for he is the first begotten among the dead , this likewise is a sweete governement . it is indeed a lordship , of a king over his subjects , as his lordship is a branch of his kingly office , but it is such a lordship as is for the good of his subjects , it is not a derived happinesse , they injoy the head , and the subjects ; christ accounts himselfe happy in his church , which is his fullnesse , the church is the fulnesse of him that filleth all things . ephe. 1. and more especially is the church most happy in this governement , it is such a lordship , as is indeed altogether for the good of the subjects . to us a childe is borne , to us a sonne is given . he dyed , and rose , and revived , and all is for us , a christian may say of christ , that he is totus in meos usus expensus , as one well said , he is all mine , hee is all expended for my use and profit . it is such a lordship , as makes all his subjects kings , therefore it is said , rev. 1. he loved us , and gave himselfe for us , to purge his church , as it is ephe. 5. and likewise to make us kings and priests ; where note , christ hath a notable attendance upon him ; he is served with none but kings : all gods children are kings , even the meanest servant that is any where in the world , in spirituall respects is a king , what a lord and king is this , that makes all his servants kings . you see therefore , as christ is an universall lord , and also he is a peculiar lord over his church . againe , hee is an independant lord , onely his father joynes with him in all , he is subordinate to his father as mediator , but hee is independant in respect of all humane authority whatsoever , all humane authority is derived from him , by me princes raigne , &c. his government in regard of all those governements , is altogether independant , therefore hee is called the lord of lords , and king of kings , hee is lord paramount as we say , over all , and they all are , or should be dependant upon him . and likewise he is a lord of the whole man , body and soule , he is a spirituall lord : he commands not the body onely , but the soule , he sits in the throne of conscience especially , and there he subdues the conscience and the soule to him ; there he prescribes lawes to the conscience , and pacifies the conscience , and stablisheth conscience , and settles it against all feares and terrours whatsoever , he is lord of body and soule , especially of the soule , he bowes the necke of the inward man , and brings it wholly to be subject to him , he layes his command upon the very soule it selfe . and he is an eternall lord , you see here he is lord of the quicke and of the dead , all other lords have nothing to doe with men , when they are dead they can doe them no more harme , they have some power indeed over their dead bodies , but alas that is senselesse ; their government ends in death , because they are lords over the outward man onely : but christs lordship is when we are gone hence , and then more especially ; for then wee are more immediately with him , wee are nearer the fountaine , when our soules are gone to him , that gave them : i desire ( saith s. paul ) to be dissolved and to be with christ , which is best of all , especially then hee is lord , when wee are gone hence . in a word , he is an excellent lord , for he hath all things that a lord should have : a lord should have three things , authority , sutable vertues and abilities , power and strength answerable to all : now the lord christ hath all these ; and first he hath authority , for god the father gave him power over all , hee purchased it , and his father gave it him , he gave him the heathen for his possession , and all power is given to me , in heaven and earth ; and hee hath full authority , as it is iohn 17. thou hast given me power over all flesh , hee hath then authority . secondly he hath all graces and vertues fit for a lord and governour , hee hath righteousnesse , wisedome , bounty , affections , &c. we neede not make doubt of it , for he is the spring of all these in others ; his scepter is a scepter of righteousnesse . thirdly , hee hath strength answerable to his authority , for he is a lord that is god ; sometimes among men authority wants power , or other qualifications , but in christ is all : the utmost , and greatest fulnesse of all : these things premised , let us make some use of all . but first let us see why it s sayd he is lord both of the dead and of the living , prefixing the dead before the living ? to shew i conceive that christ is lord of those that were dead before , as well as of those that are alive now . christ is the lord of all from the beginning of the world , from adam to the last man that shall stand upon the face of the earth ; therefore he is lord of those that were dead before , as well as of those that are alive now , and that shall dye after , he is lord of the dead , and of the living : now for use , first where he saith , for this end . it is a point wondrous pregnant , and full of very comfortable use : first shewing that the grounds of a christians faith and comfort , are very strong , ( as you see how the holy ghost dwells upon the argument ) for this end ( saith he ) christ dyed and rose againe , and revived , that he might be lord of the quicke and of the dead . god doth all to ends , it being a point of wisedome to prefixe an end , and worke to it : if god hath an end , and providence in the haires that fall from our heads , hath he not a farre greater in disposing of things for the good of the church ? his sonne is given to death and raysed againe , it is for the greatest end in the world , being the greatest worke , the greatest worke hath the greatest end , such was this end , the lordship of the church ; for this end ( saith he ) christ dyed , and rose againe , that hee might be lord of the dead , and of the living which is his church . and is this christs end to be lord of the living and of the dead , we must have it then our end too , to serve christ , to live and dye to him , for being under him , our ends must be answerable to his , as wee shall see after . for this end . againe where it is sayd he dyed , and rose , and revived , that he might be lord of the dead and of the living . it is a profitable course ( i speake it onely in generall ) when wee thinke of the abasement of christ , to thinke of the end why ; so of his exaltation , its good to keepe these together to avoyd scandall , that might arise in our minds from either , though of by it selfe , that god should stoupe so low , least the thoughts of christ dying and stouping so low should offend us , it s good also to thinke of the end that he might bee lord of quicke and dead , and if that dazell thee againe , to thinke of our saviour now in glory , full of majesty in heaven , and how shalt thou have accesse to so glorious majesty : oh come downe againe ! and thinke of god incarnate , god going up and downe in our flesh , of god dying , dying a cursed death , & rising againe , thus in your meditations inter . weave these thoughts to avoyd scandall , thinke of his glory , and that you may not be amazed at the glory , so as to be deterred from going boldly to him , thinke of bone of our bone , and flesh of our flesh , god dying in our nature , joyne these two together , for this end the sonne of god both dyed , and rose , and revived , that he might be lord both of the dead , and of the living . againe you see here in generall that the grand principall points of religion , have an influence into all the particulars , and there is a homogeniall deduction , ( as we call it ) of divine truths one from another , all depend one upon another , and all divinity : for howsoever divine truth bee contrary to carnall reason sometimes , yet there is strong reason in all divine truth , for one is the cause of another , and one depends upon another , as here , christ dyed , and rose , and revived , one followes another : what from all this : to be lord of quicke and dead , how then prooves he that he is lord of all ? because he dyed , and rose , and revived , one riseth from another , so that though carnall reason be one thing , and all divinity be another , yet there is reason , and deduction , issuing of one thing from another , in divinity most wisely and holily , and it is a part of wisedome to observe , how conclusions rise from principles , as branches and buds doe from rootes : indeede if we would enter into serious considerations of the grounds of religion , how they give life and rise unto their particulars , they would have an influence into the whole course of our life , as perhaps wee shall see in the particulars more clearely . for this end , &c. againe in generall , when he saith christ is lord of the quicke and of the dead , we see thence the truth of the catholike church , from the first man living to the end of the church , under one head christ : christ is the saviour of those that were before the law , under the law , under the gospell , christ was the saviour of all , he is the saviour of the dead as well as of the living , all come under one head , which hath no further use than to informe us , in that one point of doctrine , to shew that christ is yesterday as well as to day , to morrow , and for ever , all that were saved before , that are saved now , and that shall be for ever , are saved by christ , there is no other name under heaven , whereby wee can be saved , he is the lord of the dead and of the living : now therefore to come more particularly , christ is lord both of the dead and of the living , what a lord we heard before ? this is a point of wondrous comfort , and likewise a point informing us of our duty , and withall shewing us that christ will worke that duty in us , because he is a lord , not onely that should rule over us , that we should be subject to him , but to make us subject to him , it is a point of wondrous comfort , and of duty , and of this issue that we under the covenant of grace , shall bee inabled to performe that duty to our lord. and then it is a point of wondrous security , in life , in death , as alas , sometime one thing amazeth us , sometime another , sometime wee are willing to dye , elias was afraid to live , sometime wee are afrayd of-death , as we are all naturally : why , come life , or death , come what will come , we are under a lord that is lord of the dead , and of the living , so it is a point of wondrous security and quiet to a christian in all passages , hee somtimes lives , and sometimes dyes , but his salvation is not at that hazzard to be off and on , but whether he live or dye , hee is sure to be saved , for he is under the lord of the living , and the dead . but to speake a little of the first ; it is intended for comfort , as well as direction , to duty , and to be subject , to submit to the lord , it is a comfort that we have a lord that rules us for our good , while we are living , and when wee are dead , and for ever : and indeed wee cannot have a greater comfort beloved than this , that we are not our owne , but that wee are bought with a price , that we are under christ , why what a comfort is this , will you say ? homo non est natus , &c. as the naturall man sayd , a man is not borne to subjection but to honour , and governement , what comfort is this , to be under christ , to be under a governour ? oh beloved know that it is the greatest comfort , as the rule is , every thing is perfect if it be weake , by that whereby it is subject to a higher , the vine is perfect by leaning to the elme , it would lye on the ground else , and be spoyled : the perfection of the weake creature the sheepe , is to have a shepheard , the perfection of a weake nature is to have a ruler for their good ; the perfection of the ship , is the pylate , it would dash on every rocke , and bee tossed with every wave else , and so it is our perfection that we are under a lord , such a lord as this is , cui servire regnare est , &c. to whom to serve is to reigne , for all his servants are so many kings , it is our perfection to bee subject to him , therefore it is a wondrous comfort that christ is become lord of the living and of the dead : i beseech you therefore think of it in your meditations , all the scripture aimes at this end to comfort , whatsoever is written , is written for our comfort , and this is a principle of divinity among the rest , that a christian is not his owne man now but he is under christ , and this is a comfort both in life , and death at all times , as the psalmist saith , my times are in thy hands lord , hee saith not my time , but my times are in thy hand ; so wee may say our times are in christs hands , our time of being borne , our time of living and dying , and when wee are dead , our time of rising againe ; our time , the whole current of our time is in thy hands , not in the devills hands , not in our enemies hands , beloved , for they would make short worke with us then , but our times are in our lords hands , christ is the lord of our times , the lord of our life , and death , and when we are dead he is a lord for ever , for he lives for ever , and therefore hee is for ever a lord. beloved wee doe not live and dye , at the devotion , and good pleasure of any man whatsoever , they cannot stirre so much as a hayre from our head without the will of this lord , all the devills in hell cannot stirre a haire of our head , i say nor all men that are acted by the spirit of the devill , they may threaten punishment , but alas they can doe no more , then this lord of lords , will give them leave , therefore it is a point of wondrous comfort . oh but will a poore soule say , christ indeed is lord of the living , and of the dead , but i finde a great deale of corruption in me , &c. and i am a sinner . why he is lord over thee , hee hath a sweete lordship over thee , as well as a commanding lordship , he is not onely a king but a husband as it is ephes. 5. he gave him . selfe to purge his church , and to make his church fit by little and little , thou hast sinne and corruption , but thou hast a mercifull husband that will beare with the weaker vessell , doth he command others to doe that , and will hee not practise that that hee enjoynes others ? undoubtedly he will , and therefore it is a comfort , it is a sweete government and subjection , as of the husband over the wife , christ purgeth , and clenseth his church , hee doth not cast it away . for i beseech you consider , he that dyed for his church and children , when they were enemies , will he cast them away now they are poore friends , and desire to please him ? as saint paul divinely reasoneth , rom. 5. much more shall wee be saved by his life , if he saved us by his death , much more now by his life , being in heaven , consider he rose and lives for ever , therefore will he cast us away for some imperfections , that dyed for us when we were enemies ? hee that will not quench the smoaking flaxe , nor break the brused reede , will hee cast away his poore children that strive against their corruptions ? hee will not , nay he hath promised where he hath begunne a good worke , hee will finish it to the day of the lord , though it goe but slowly forward , yet that beginning is a pledge of proceeding , god will never remove his hand from his owne worke , till he have brought it to perfection ; therefore let any soule comfort it selfe , that will come under this lord in a word what greater comfort can wee have than this , that he is such a lord over us , as is lord over all things in the world besides : for hee could not be lord of his church , except hee were lord over hell , and all power were subject to him , now being so hee is such a lord of the church as can restraine the power of all other creatures whatsoever , because else they might annoy the church , and affront him in his government by opposition , if he were not lord of all things , else as well as of the church , but this is the comfort of a christian , hee is under a lord , that is lord of of all the enemies of the church , and he is so lord over them till by little and little , hee make them his footestoole , that that is begun in this world , shall bee consumate hereafter by that lordship , nay he will make all the enterprizes of the very enemies of his church whatsoever serviceable , to his poore church , for as the apostle saith , all things are yours because yee are christs , he is such a lord , as that besides himselfe , being ours , hee makes all the world ours , yea the devill is ours , for in spight of him whatsoever he doth , it is ordained to the salvation of the church , the churches enemies are the servants of the church , the unvoluntary servants , for they waken the church , and scoure it , god ray seth them up for the exercise of the church , and when he hath done , you know what course he takes with them , so then he is lord , not only over all , but hee over-rules their actions , for the good of the church , whatsoever they are , and hee makes all the indeavours , and plots of the enemy for the churches good , all is yours , life , and death , though it bee death by tyrants , all kinde of death whatsoever , it is yours , what a comfort is this , that wee are under such a lord as this ? especially , what a comfort is this at the houre of death , when christ ; that hath ruled us all our life time before , will take then the government and possession , of that iewell that he hath bought with such a price , our precious soule , that when wee must part with friends , and part with this sweete body , that the soule so much loved , and with the world , and all things in the world , then christ wil owneus for his , when the world wil owne us no longer . therefore mee thinkes christians should be at a poynt , for life or death , hee never goes out of the dominion of christ , nay hee is nearer christ , hee is more christs , if there bee any comparison to bee made , when hee is dead , then when hee is alive , blessed are those that dye in the lord. to apply this a little to the present occasion , here in this sacrament we are to have communion with this lord , of his death and resurrection . for what is the sacrament but are presentation of his body broken , and of his blood powred out for us , that hee might be lord over us ? the more communion and fellowship you have with christ , the more assurance you shall have that you are his , which is indeed the grand comfort of all , that wee are christs , that christ is ours , for then heaven and earth is ours , all is ours . now god hath ordained these sacraments for this end , the word is the scepter of his kingdome , whereby hee rules , the sacrament is the seale of the word , therefore all good subjects that submit themselves to the kingdome of christ , must submit themselves to this sweet ordinance of christ , that he hath ordained for our good , the word , and sacraments , thereby we shall finde the effectuall working of his spirit in us , subjecting the whole inward man to his graciovs governement , but having spoken of this subject at large heretofore , i only desire you to raise up your thoughts , to consider whom you have to deale with , with him that is lord of the quicke , and of the dead , we have to deale with the mighty monarch of heaven , and earth , christ ; therefore come , as with faith , because he hath ordained these things to strengthen faith , so come with reverence , knowing with whom wee are to feast , and to deale , consider of these things , and then i hope that god will vouchsafe a blessing answerable to the intendment of his ordinance . the second sermon on rom . 14. 9. for to this end christ both dyed , and rose , and revived , that he might be the lord , both of the dead and of the living . i shewed the dependance in the forenoone , a christian by the spirit of god in him , hee hath a blessed aime at all times , howsoever hee may faile in particulars , yet his ayme is right . this doubt rose from difference of aymes , whether he should please god or man ? his doubt rose in pleasing of god , what might please him most , and because hee sees not alwaies what might please him , therefore he carries this honesty , that whatsoever he doth , he will doe it to the lord , and whatsoever he doth not , he will not doe it to the lord , his ayme is for good at all times . now this is proved from the generall disposition of christians , they live , and dye to the lord , therefore their particular actions must be to the lord , if their whole life and death , bee to the lord , their actions must bee to him . now hee proves their whole life , and death are to the lord , because they are the lords , how doth he prove that they are the lords ? that is iesus christs , because the text saith here , for this end christ both dyed , and revived , that he might bee lord both of the dead , and of the living . and surely he is lord , he will not misse of his end ; god never misseth of his end , because hee can remove all impediments betweene him and his end : now it being christs end to be lord of the quicke , and of the dead , hee is lord , if he be lord , then those that are under him , and led by his spirit , aime both in life and death , to glorifie him in all things . this in a word be spoken , for the inference of the words . to this end christ both dyed , and rose , and revived . here you have a ground and an inference : an argument and a reasoning from it . the argument or ground is , christ dyed , and rose , and revived . that that riseth thence is , that he might be lord both of the dead of of the living . in thē ground it selfe , i told you how christ dyed as a publicke person , as the second adam , &c. and now here you are to take notice likewise that hee rose againe as a publicke person , as the second adam , &c. and likewise hee rēvived , not to dye againe , as in his first life , when hee beganne to live , hee beganne to dye , but when hee revived he did not dye againe , he lives for ever to make intercession for us in heaven , christ never dyes againe , rom. 6. he rose to a life that shall never end , for the divine nature doth flow into his humane nature , and doth immediately inspire such a spirituall life into it , as it lives for ever , by vertue of the spirit of christ , actuating , and stirring and moving him , as his naturall life did here , when hee was upon the earth . christ dyed , and rose , and revived . to what end is all this , what is grounded hence , that christ therefore is lord of quicke , and dead , this is inferred from all three . christ dyed , that hee might reconcile us to god by his death , satisfying justice , and so justice being fully satisfyed , hee might have his end in being lord of his church , hee had a minde to marry us , but he could not till hee had rescued us , therefore to rescue us out of divine justice , and from the tyranny of sathan , gods gaoler , he made satisfaction to divine justice . as for sathan hee brought us out of his kingdome by strong hand , and so doth continually by the power of his spirit . now hereupon it must needes bee that hee must be lord of that hee paid so deare a price for . and then he rose againe , for this end that he might be lord , because , howsoever hee had a title to be lord of the church by the union of the humane nature with the divine , he was lord alway , yet in regard of the exercise of his lordship , it was deferred till his glorious resurrection , and ascention , then that that lay hid before christs divine power , majesty and lordship , that appeared , and manifested it selfe , as it is rom. 1. he was mightily declared to be the sonne of god by the resurrection from the dead , he was the sonne of god before , but then it was a kinde of begetting , because it was then manifest : things are sayd in scripture and divinity , to be when they are apparent to be , so this day of the resurrection , christ was begotten , because it was apparent then by raising himselfe from the dead , that he was the onely begotten sonne of god , now that made way for his lordship , for after his resurrection god gave him power over all things in heaven and earth , and then upon the resurrection he had the spirit in more aboundance , having conquered all enemies betweene god and us , therefore he was fit to be lord by that , because he could give the spirit to them over whom hee meant to rule . but then in his owne person he rising , triumphed over all opposite enemies whatsoever , over death the last enemie , and over sathan , sinne , and the law , having cancelled all , surely he hath over-ruled all for himselfe , he will over-rule all for his church and people , and therefore hee rose againe , to bee lord of quicke and dead : and he may well be , because he is lord of quicke and dead in his owne person , hee is lord over all in his owne person ; and therefore he is lord over the church , and all the enemies of the church , so farre as the enemies seized upon his person , so farre hee overcame them all , he hath as much care of his misticall person the church , as he had on his owne body , and more too , for he gave that for the other . and then he revived to be lord over all , that is , he lives for ever to make good what hee hath gotten by his death , hee will not lose the price of his owne blood , he is in heaven to appeare before god , and sits at the right hand of god , and rules there till he have made all his enemies his footestoole , till he draw his church home to heaven , to himselfe , he lives for ever as the apostle saith , to make intercession , hereupon it must needes bee that by living for ever he is fitly qualified to bee lord over all the quicke : now i proceede . that he might be lord both of quicke and dead . christ is lord both of the dead and of the living , you see upon what ground he is lord of all , as well as of his church , he is an eternall lord over the dead and the living , he is a transcendent lord , above all other lords whatsoever , and he is independant , he is not obnoxious to any , all have power from him , and in some sort indeed christ hath redeemed even all other creatures , they are christs , and in some sort even proud wicked men , that live in the church , that have perhaps some parts ( which are the occasion of their damnation , because of and by them , they are proud and insolent , ) they are redeemed by christ , thus farre to be serviceable to his church to use their parts to his owne ends , they goe a great way in salvation , that so by their parts , they may be fit to doe service to the church , so he is lord , not onely over the church , but of others for the service of the church . now this point , that christ is lord of the dead and of the living , it yeelds many comfortable uses , i spake of some things in generall , and then wee came to some particulars , as first , seeing christ is lord of the quicke and of the dead , wee may comfort our selves under the soveraignty of christ : to be solomons servant , was accounted a great happynesse , those that did observe the governement of solomon , did thinke so , as the queene of sheba : alas , what shall we thinke of those that are under christ , who is greater then solomon ? a most great , a most wise , a most loving , a most gracious and powerfull lord over all , therefore it is a most comfortable condition , here in this life , ( to adde a little to that point ) however it be service , it is against the nature of man to serve a man , yet not to serve a more noble , to serve god is to reigne . besides while we live here , such is our disposition , such is the weakenesse of base sinners , that they must be ruled by another , and indeede our happinesse and security consists in being ruled by another higher than our selves , we are not fit to bee our owne governours , s. paul saith to the galatians , an heire in his none-age differeth little from a servant , so it is with christians till they be in heaven , they differ little from servants , and therefore they must bee under tutors , and government . and as it is a comfortable , so it is an honourable condition , for christs servants are so many kings , christ is served of none but kings , and such kings as doe not rule over slaves , but such kings as in christ rule over the greatest , and terriblest enemies of all , a christian can thinke with comfort and incouragement upon those enemies , that make the greatest tyrants of the world to quake ; he can thinke of death , of sinne , of damnation , of judgement , of the law , of all these things : christs kingdome is another manner of kingdome than the kingdomes of the world , they are poore kingdomes , their monarchs heads must lye as low as the basest subject they have , they know not how soone , and perhaps have a more terrible account to give , than any other under them : it is not so in christs kingdome . therefore those christians that are afraid of death , they forget their dignity , they forget him on whom they depend ; for christ is lord both of the quick and of the dead , if so be christ be their lord when they dye , what neede they feare to dye , and therefore let us comfort our selves when god calls for us , he is our lord as well when wee dye , as while we live , and more too : for then our soules have more immediate communion with him , can there bee more comfort than this , that we have a lord ever , that dyed for us , that rose for us , and lives for ever , and doth immortalize his subjects too ? joyne these together , an ever-living lord , and ever-living subjects , coexistent i meane for the time to come , we indeed have a beginning , ( christ had none as god ) but we have an eternall state to be for ever , and an eternall lord to rule us for ever , and to make us happy forever , what comfort is more than this , that howsoever there be varietie of conditions in this world , wee live , wee dye , we are in prosperity , we are in misery , yet there is no varietie in the state of salvation , christ is not a lord to day and none to morrow , but yesterday , to day , and the same for ever . againe as it is a point of comfort , so it is also of duty , if christ be our lord in life and death , our duty is to looke to him in life and death , to live and dye to him : for our ayme must answere his ayme if we ever intend to come to heaven : for we are understanding creatures , and have a communion with him in a poore measure ; therefore what he will make his end must be our end , his end was that whether we live or dye , hee might rule over us , our end should be in life and death to bee ruled by him . how shall we live to christ ? we live to christ , ( this is a ground of all other duties that follow ) when we know , and acknowledge christ hath a full interest in us , by being our head , by being our husband , by being our king , our elder brother , he hath all the sweete interest to us , that any relation can inright him to , for all other relations among men are but shaddowes of that grand relation , there onely is the realty of things , he is a true head , a true king , a true elder brother , a true husband of his church , all ours are but , poore representations of those glorious things , then know and acknowledge so much , that is the ground of all living to him . vpon knowing and acknowledging , issues all other obedience in our life to christ , those that thus acknowledge christ , they must be directed by his will , and not their owne , as a servant as farre as he is a servant , and a wife so farre as she is a wife , they have no will of their owne ; so he that lives to christ , and acknowledgeth him to be a lord , he must have no will of his owne , but hee must live according to the will of christ , as you have it excellently set downe , 1 pet. 4. christ suffered for us in the flesh , let us arme our selves therefore with the same mind : for he that suffered in the flesh , hath ceased from sinne that he should no longer live the rest of his time in the flesh , to the lusts of men , but to the will of god : it is a comment upon this place , christ dyed and rose and revived , that he might be lord of the quicke and of the dead , that is , that we might live according to his will , and not after our owne , doe you thinke our saviour christ would so farre deny himselfe , to leave heaven , to take upon him our base nature , and be so farre abased in it , to let us live as wee list ? oh no , we must live the rest of our dayes , not according to the lusts of men , or our owne lusts , but according to the wil of god ; and therefore as the apostle admonisheth , rom. 12. we must search what is the acceptable will of god in all things : what is the end of our hearing sermons , of our reading , and all the paines wee take in the meanes of salvation ? not onely to know what god will doe to us , but what he will have of us , he will have the directing of our lives , and therefore if wee will live to christ , we must labour to know his good pleasure to us , what he meanes to doe for us , and so his good pleasure with us , what he will have us doe againe by way of thankefulnesse , christ squared his life immediately according to his fathers will ( it is written , in the volumne of thy booke that i should doe thy will oh god ) so all that are christs must have the same spirit , to direct all their lives according to his will ; now the most grand things of his will ( for his will is in the scriptures ) are that we repent , he commands all to repent : his will is that we beleeve in him , his will is our sanctification , as it is 1 thes. 4. his will is that we suffer , and in suffering submit our selves to him , and the scripture is expresse in many other particulars , but these especially are named , to shew something , wherein wee must direct our selves according to his will , but ( not to insist upon particulars ) in all things wee must labour to direct our lives according to his will. secondly , that we may live to god , we must aime at the glory of christ in all things , and at the credite of religion , not at our owne credit ; if christ be lord of the quicke , and dead , while we live wee must not seeke our owne glory but his : the contrary to this the apostle complaines of , all seeke their owne , saith he , and not the things that are of the lord iesus christ , we must consider what is for the credite of religion , and the honour of christ , and not what is for our owne advantage : is it not good reason that wee should seeke the glory of him that is lord over us , naturally proud man is lead with a spirit of selfe-love , and he seekes himselfe in all things , even in his religion , so farre as it stands with his owne lusts he will be religious and no further , so long as gods will is not contrary to his , he will doe god service , but if it crosse his will once , then hee will give god leave to seeke him a servant . thus man makes himselfe an idoll , he sets up himselfe in the roome of god , he doth all things , as from himselfe , so for himselfe , nor indeede can he doe otherwise , ( till hee put off himselfe wholly , and deny himselfe ) a man cannot goe beyond himselfe but by grace , that ray seth a man above himselfe , it makes him have an eye to some excellency , out of himselfe , conformity whereto , and interest whereinto will make him happy . now that we may aime at christ in all things , it is good to call our selves to account for our aymes , wherfore we live , & wherfore wee have are , or doe any thing , either in grace or nature , it is or should be , not onely that we may be saved our selves , but that christ in all may bee glorified , wee neede not sever these , for christ joynes them both together , and he that seekes his owne salvation , seekes the glory of god , because god will be glorified in saving us , the end hath a maine influence into all actions , and as it differenceth man , from other creatures , that though he doth the same action as a beast , he eates , and drinkes and sleepes , all for another end , for an end beyond himselfe , because he is a reasonable creature , whereas other creatures rest in themselves , so it differenceth betweene naturall men , and christians , they differ in their aymes not in their actions , both doe the same thing , one doth it for base ends of his owne , keepes within the circle of those ends , the other having a light discovering excellencies better than the world can afford , and having another spirituall life above , hee is thereby directed to further aymes in all , yea even in his civill actions . saint paul gives a rule , that whether we eate or drinke , or whatsoever wee doe , we should doe all to the glory of god : though the action bee common and civill not tending directly to the glory of god , as eating , &c. yet our ayme should be in it , at christ and at god , that the body thereby being refreshed may bee fit to serve god. and indeed there is not the commonest action of this life , but we may shew that we have a good end in it , and therein glorifie god , therefore in scripture , it is put as a kinde of limitation , obey in the lord , marry in the lord , doe all things in the lord , that is in christ , he shewes that wee should doe all such things , intimating that as we must goe about such enterprizes with invocation of the name of the lord , &c. so chiefely we should doe them so farre and no farther , as they may stand with the favour and glory of christ : in subordinate things , the rule of subordinate things is to doe them so farre as they may helpe to the maine end : now the service of all other is subordinate to the service of christ , and all other bonds are serviceable to the maine bond in marriage , or whatsoever we may not prejudice the bond of marriage in the lord , marry not rich , nor honourable , but in the lord , all things must have their limitation to bee done in the lord , that is , so farre as they may stand with pleasing the lord , thus we see what it is to live to the lord with his good pleasure and likening . now an assistant helpe ( of living to the lord ) is a perpetuall selfe-deniall of our owne wisedome , will , and affections in all things , else wee shall live to our selves , and to the lord we shall never attaine . but you will say this is a hard saying ; true , but consider this one thing , that we are the greatest enemies to our selves of all , and wee carry in our selves a cursed enmity to all that is divine , and supernaturall , naturally we are trained up to our owne will , therefore we cannot indure the yoake of christ without : supernaturall strength . againe divine things perpetually crosse the liking of the soule , whereupon there is an antypathy betweene us and christ , and divine things , therefore there must bee selfe-deniall of necessity . now the knowledge of this will bee a good meanes to inable us to the duty . another helpe to this , of living to christ , is to complaine of our selves to christ , as saint paul rom. 7. oh wretched man that i am , who shall deliver me , &c. to informe against our rebellions , that we live too much to the flesh , and too little to the spirit ; too much to our selves , and too little to christ , by reason of that principle of flesh and blood , and to desire him to captivate all , and bring all in subjection by his spirit , this is alway a signe , of a man lead by the spirit , that it directs him to christ , the spirit as it comes from christ , and the father , so it directs to christ to the pleasing of the father , and of christ in all things . here i might take just occasion , to reproove a company of men that live under the gospell , that will bee saved by christ forsooth , but will not have christ a lord to rule over them , they will be ruled by rules of state , or rules of flesh , and blood , and their owne lusts , by the rules of hell sometimes , so that they may have their owne aimes , their owne ambition satisfied and raisethemselves , to their owne pitch a disposition cursed , and opposite to that religion which they professe , for our life should be a living to christ , and under christ a living to the church and state : but say they let us breake their bonds , and cast their coards from us , what doe they thinke wee will be awed with a company of poore preachers , away with them , we will have our wills , let us breake their bonds in sunder . christ sits in heaven , and laughes them all to scorne , psal. 2. they shall know at length hee will be no saviour , where he is no lord , if he may not rule them by his spirit and holy directions while they live , he will not owne them when they dye , for you see the text joynes both here , he dyed , and he is lord , when hee dyed there came water and blood out of his side , to shew that hee came not onely to shed his blood , to dye , and to satisfie divine justice , but by water to clense us , and to fit us to be subject to his government , therefore those that take him as a priest to dye and will not have him as a lord they rent his offices , i doe but touch these now . we see what it is to live to christ , let us see : what is it to dye to the lord ? to dye to the lord is to know and acknowledge that christ hath power over us when wee dye , thereupon to submit our selves to him , and not to murmure and fret , when he comes to call for our life and soule , as if we were unwilling to part with them . then againe to dye to christ is when upon any good occasion , he calls for our lives , in standing for a good cause , for the church or state , to be ready to lay it downe ; there is not the least tittle of truth , but it is better than a mans life , a man may not onely dye , in case of martyrdome , but in case of justice and truth , and so he must be willing to doe , if he will dye to christ. againe wee dye to the lord when we carry our selves so when death comes , as wee may expresse some graces to glorifie god , even in our very death , when wee studdy to doe all the good we can , that wee may dye fruitefully , out of this consideration , my time is short , i will labour to bee sowing to the spirit , as much as i can , not to dye like fooles but wisely , knowing that there is no further opportunity , here is the time of seede , hereafter will bee the time of reaping : therefore there is no christian , that is master of himselfe at the houre of death , if some disease disable him not , but he studdies how to shew himselfe as fruitfull as he can at that time ; as you see our saviour when he was to dye , what long chapters there are three together , of his demeanour how hee strengthned his disciples , what an excellent prayer he made to god , see moses how hee carryed himselfe at his death , what excellent admonitions hee gives ; and good iacob what an excellent will he made , and s. peter knowing he must put of his earthly tabernacle , he labours to put them in minde to glorifie god as saint paul saith . a christian ought to end his dayes in faith , and obedience ; in faith that god will take his soule , when he commits it to him , and he shall reigne for ever in heaven : in obedience thereupon , because he beleeves , he dyes in faith , he will dye in obedience , i even offer my selfe to thee , because i beleeve thou wilt care for mee when i am gone hence , for thou art the lord of life and death and thou art the lord of mee when i live , and when i am dead . well , as it implies duty , so it implies a gracious effect , that wee shall be inabled to this duty , he indeed in himselfe is a lord , wee ought to acknowledge him so , nay , we shall have the spirit if wee be his , to cause us to acknowledge him , you have a notable place , 2 cor. 5. 15. to this purpose , the love of christ constraines us , because wee thus judge , if one dyed for all , then we are all dead , if hee dyed to redeeme us from death , to what end did he dye ? he dyed for all , that they that live , might not live to themselves , but to him that dyed , and rose againe : it is nothing but this in the text , we should live to him . now this that wee should live to him , it is not an aime of ours onely , but an effect that hee workes in us , he dyed that we might live to him , for he dyed , and rose , that he might obtaine the spirit ; by this spirit hee inableth us to live , and dye to god , as you have it , rom. 8. at large proved , those that are christs , have the spirit of christ , and are led with it . beloved , it is a part of the new covenant , that whatsoever ourduty is , we shall have ability to performe it , by the spirit of christ , for all the gracious promises of the gospell , are not onely promises upon condition , and so a covenant , but likewise the covenant of grace is a te stament , and a will , a will is made without conditions , a covenant with conditions , that as hee hath made a covenant what he would have us to doe , so his testament is , that wee shall have grace to doe so , he will put his spirit into us , and circumcise our hearts , or else beloved , there would bee no more strength of the covenant of grace , then there was of that of nature in adam , why did adam fall ? he had not the spirit to uphold him , nor had he the promise of it , to keepe him that hee should not fall , therefore the covenant of workes was frustrate , but now the covenant of grace is this , that whatsoever god requires , he will give his spirit , to inable us to doe it , that the covenant may not bee frustrate , if god shold not make good our part as well as his , we shold not be saved . therefore , now in the covenant of grace , wee may boldly goe to god , and christ , and alleadge unto him , when any duty is pressed upon us , and when wee are about to performe any duty , and finde want of strength , lord thou knowest i have no strength of my selfe , i am a barren wildernesse , but thou hast entred into a covenant of grace with me , which covenant now is a testament , a free will , that thou wilt give what thou requirest lord , in the use of meanes that thou hast ordained , in attending upon thee , and looking up to thee , i desire that thou wouldst give me strength to submit to thee , to live , and dye to thee , to direct my course , as i should , this should be the course of a christian , and not to set upon things in his owne strength , but when duty is discovered , looke to the promise of grace , and of the spirit , and put them into suite , and alleadge them to christ , in the use of sanctified meanes , as reading , hearing , holy conference and the like , and hee will enable us to doe that that is our duty . therefore a man may know , who is indeed under christs governement , by this , for he that is actually under christs government , and acknowledgeth him to bee his lord , hee hath ability to live , and dye to him , in some comfortable measure , to deny himselfe , to goe out of himselfe , to live and to dye to the glory of god. the spirit of god hath given him this victory , and tryumph over his owne heart . last of all , if this be so , here see the wondrous secure state of a christian , beloved , that as christ is his lord , both in life and death , and it is his duty to subject himselfe , so christ wil give him grace , so to direct his life . therefore let us doe our duty , attend upon the meanes , and lift up our hearts to god , let god and christ alone with all the rest , let christ alone with ruling us , and with inabling us to be ruled by him ; hee is lord not onely over us , but in us , by his spirit . but thespirit breatheth where it listeth , there must bee waiting upon god in his ordinances , till we finde ability to holy duties , and those that have so much patience to honour god and christ , so farre as to attend in the use of good meanes , till the good houre come , till the spirit come to subject their spirits to duty , no doubt but god intends well to them , but those that are so short spirited , that if they finde not ability to deny themselves , and to live to god , and to breake off their course of sinne , but give over in a kinde of base dispaire , it is just with god to leave them to themselves , that they shall even live and die to themselves , that is , they shall live without respect to christ , and dye without respect to christ at all , as if there were no christ to take care for them . now out of this branch of holy security , upon the care & power , and lordship that christ hath over us , for the time to come , it riseth that a christian may be assured of his salvation , of his perseverance because christ is lord of all , he is lord of his heart , hee is lord not onely of the things without us , but of our spirits within us , and hee will inable us to subject our selves to him , that neither things present , nor things to come , or any thing , shall ever be able to separate us from the love of god in christ , not onely from gods love to us , but from our love to god. beloved , let this incourage us , to come under the governement of christ : there is no security or safety , but in his governement , wee are sure of nothing in this world , but we are sure of this , that christ , if he be our lord , is our lord for ever , and that nothing in the world shall ever be able to separate us from him . i will close with this , you see christ is ours , whether wee live or dye , hee is lord of quicke and dead , let us labour to live to him , that hee may rule over us while we live , else when wee come to dye , though we never so much ( perhaps out of principles of selfe love ) desire him to be ours , it is to no purpose : while we live , therefore let us submit to his government , and if we live to him , we shall easily dye to him : if we doe not inure our selves by daily selfe deny all , and practising of the duties of obedience to live to him , how shall wee come to dye to him ? our life may bee snatched from us against our wills , wee may dye with a kinde of fretting and indignation , that we can live no longer , that wee can enjoy our pleasures no longer , but to dye meekely , and quietly , as to a lord , submitting our selves to him that is the lord of life and death , a man can never doe it , that hath not lived to the lord therefore i beseech you every day be acquainted with the actions of living to the lord , whatsoever you doe to men , doe it as to the lord , in the lords strength , to please him , and as it may stand with his favour and no further : and especially take the advantage of your younger yeares , to roote out lusts , that will grow to that head else , that god in his judgement , giving you up to your selves , ( after long rebellion ) you shal never bee able to deny your selves to live to christ , and when death comes to dye to christ , therefore let us inure our selves , to deny our selves , in the practice of every holy duty , as to the lord betimes , that so we may get the upper hand of our flesh , in these holy performances , that they may be easie and sweete to us , as indeed the yoke of christ is after it is worne a while , the subjection of christ is the sweetest subjection in the world , it breedes the greatest peace , and joy , and love , and contentment to the soule , and which is more then all , a blessed hope , for the time to come , he that is life , is inured to holy duties , and hath overcome the rebellions of his base flesh , when he comes to dye , he can say with simeon , lord now let thy servant depart in peace , that is , thou lord of life , now thou wilt have me dye , i am even content to dye , to resigne my selfe to thee , who can say so , but he that makes christ his lord , all his life time ? then when death comes , he is content to yeeld unto him as a lord , else it will be just in the houre of death for christ , to say as it is iudg. 10. doe you come to mee , and commend your soules to me ? goe to the lords you have served , you have served the humours of such a one , you have alliena'ed your soules to such a one , you have given your soules to sinne , and to such men as are instruments of the devill , you have denyed your honesty , your faith , your religion , goe to him , goe to the gods you have served , they are your lords , i am not your lord , i was not al your life time , though these speeches be not uttered , the effect of them will , the soule will conclude , i have served mine owne lusts , and the humours of others all my life time , how can i looke that the lord should take my soule , therefore let it be our daily practise , to live to the lord , to have the chiefe aime of our life in our eye , to direct our actions so , as they may be serviceable to the maine , else not to performe them . herein consists the maine happines of a christian , that whether hee lives or dies hee is not his owne , but hee is his , that can dispose of him , better then ever he could of himselfe , for if wee had the disposing of our selves , as adam had , what would become of us ? what became of adam , when he was master of himselfe ? he lost himselfe , and all . the second adam hath bought us with his blood , and life , to rule us for ever , will hee then suffer us to bee disposed off by our selves ? no , whether wee live or dye , wee are his , if we yeeld our selves sweetely to his governement , in life and death . the third sermon on rom . 14. 9. for to this end christ both dyed , and rose , and revived , that he might be the lord , both of the dead and of the living . in these words , as you heard heretofore at large , the apostle labours to stay the thoughts , and affections of men , concerning the things of indifferency , that they should not be hasty to censure anothers servant , who stands or falls to his owne master , as you have it in verse . 4. the reason is , because whatsoever they do , they doe it to the lord , he that regards a day , regards it to the lord , hee that regards not a day , regards it not to the lord. some things are of that nature , that the right aime puts a qualification upon the actions , a good end cannot qualifie many actions , but some actions are of that nature , that a good aime doth not altogether justifie it , but it frees the person from some censure , he doth it to god , some upon some conceite , may abstaine from a thing for religious ends , and are not to bee censured , some againe performe it , and are not to be censured , because they doe it to the lord , that is , out of religious respects . how doth he prove that they doe it to the lord ? he proves it more generally , ver . 7. none of us live to our selves , nor none of us dye to our selves , which i spake of before . then he proves that we are the lords , because it was the end of christs dying , and rising , and reviving , that hee might be lord both of the dead and of the living , and if he be the lord , then we ought to live , to this lord of the quicke and dead . we see saint paul here makes use of a generall truth , of a grand principle , that we are the lords , and therefore live to him , and dye to him , and doe particular actions to him , or not doe them to him , to shew that wee should have in minde , information of sound general truths , that are the ground of all particular practise , as we shall see after . for to this end christ both dyed , rose , and revived , &c. the words , they are christs universall government of the dead , and of the living , inferred from the end of his death , reviving , and rising againe , a comfortable inference , from a strong ground . we considered the particulars , christs death , rising , and reviving . christ dyed as a second adam , as a publicke person , in whom dying all dyed , when other men dyed , particular men dyed , when paul was dead , paul dyed , and there was an end , onely there was an exemplary good , in his death , but there is more then an exemplary good , in the death of christ , christ dyed alone , and singular in this respect , because in him dying , all dyed that were his , that the father gave him to dye for , for they goe parallell , gods gift , and christs death , hee did all by commission , and hee would not transgresse his commission , and he dyed a violent and cursed death , because otherwise hee could not have saved us , that were under a curse , so as a second adam , hee rose , and as a publike person , therefore wee see in the resurrection of christ , many rose , it is like enough they dyed againe , it was for a particular dispensation , to shew that christ rose as a publicke person ; and it is not strange to thinke so , that to honour god they should be content to live a w●●●e , when christ himselfe that was god , was content to bee man , and to be abased to death , that grand mystery makes all other things credible , he rose therefore as a publicke person , to give life to all that he dyed for . so hee revived , that is more than to rise againe , never againe to lay downe his life , as you have it excellently set downe among other places , revel . 1. 18. i am he that liveth and was dead , and behold i live for ever more , amen , and he seales it too , i have the keyes of hell and of death , that is , the dominion of hell and death , for inde●●●hrist is life it selfe , and life cannot dye , as god he could not dye , and therefore he tooke upon him that nature , wherein he might dye for us , and now having done that dispensation , that office , there is a perpetuall influence of life , from the fountaine of life , his godhead , to his humanity , so he never dyes any more ; then here followes the scope and end of all , that he might be lord of the dead and of the living . the three offices of christ they have this order , in regard of manifestation . first , he was a prophet to instruct , and teach his in himselfe , and likewise by his ministery : and then a priest to dye for those that are his , to make intercession now for ever in heaven ; and then a king : first a prophet , then a priest , and then a king : he was all at once , the very union invested him in all these , but in regard of manifestation , he was first a prophet to in struct us of the end of his comming into the world , and then a priest to doe that grand office , that we have most comfort by , and then a king to rule us , he could not be otherwise , for if he had manifested himselfe a king , and a lord in his glory , where had beene his abasement , if they had knowne him to be the lord of glory they would never have curcified him ; onely some sparkles of his god. head , and lordship , and kingdome , and royalty over all flesh , brake out in his miracles , yea in his greatest abasement there were some sparkles i say , even when he lay in the manger , kings came to adore him , when he payd tribute , he had it out of a fish , by a command , by majesty , when he was on the crosse hee converted the good theese ; so somewhat brake out of him , that he was a person more than ordinary , but that was for speciall ends , ordinarily hee went on in a course of abasement , and all that he might performe the great worke of redemption , therefore hee made a stoppe of his glory and kingly office , that hee might not manifest himselfe , in that relation and office ; that he might doe the office of a priest to dye for us : therefore you have it here in the due order ; christ dyed and rose againe , as the high priest of his church , that hee might he lord of the dead and of the living , he was so before , but he was not manifest before : therefore he is sayd to be manifest to be god by the resurrection , rom. 1. 4. he was god from ēternity , but he was borne then , this day have i begotten thee , it is spoken of the resurrection , so you see here christs offices , the state , and condition of his humiliation , and of his exaltation , and the use and end of all , that he might be lord of the dead and of the living . and if we be any thing offended with that abasement , that god should dye , looke to his rising , and reviving , and lordship over all , both quicke and dead , and if we bee dazelled with his glory , looke backe againe to god in our flesh , and god in our flesh abased , even to the death of the crosse ; oh it is a sweete meditation beloved , to thinke that our flesh is now in heaven , at the right hand of god , and that flesh that was borne of the virgin , that was layd in the manger , that went up and downe doing good , that was made a curse for us , and humbled to death , and lay under the bondage of death three dayes , that this flesh is now glorious in heaven , that this person is lord over the living and the dead , it is an excellent booke to studdy this , beloved studdy christ in the state of humiliation and exaltation . that he might be lord of the dead &c. how is christ lord ? he is lord of the dead , those that dyed before he was borne ; and of the living those that are since , he is yesterday , that is , to those that were before he was , and to day , that is , when he was , and to morrow and for ever the same , therefore he saith of the dead and of the living , of the dead , that is , in reference to former times , christ is the lambe of god slaine from the beginning of the world . by what title is hee lord ? by a title beloved , not as god , but by a title of conquest as a redeemer : for he dyed that he might be lord , we are a bloody spouse to christ , we are the price of his blood , he dyed that he might bee lord , he must winne us before he could have us ; thereupon dying and purchasing us , now hee is lord of his church and children by marriage , before he could marry us he must bee borne in our nature , for the husband and wife must be of one nature : and being in bondage to a contrary king , to sathan ; hee must redeeme and purchase us out of sathans hands , so he is a lord by conquest , and then he is a lord in a nearer relation , hee is a lord as a husband , he is lord both of the dead and of the living . but the point is sweetest in the use of it , onely know for a ground that christ is lord of the dead and of the living , as mediator god-man , not as god , but as god man , god in our nature , and hereupon wee have diverse sweete comforts : as for example . first of all it shewes what we may expect from christ , what christ will doe to us , and what wee ought to returne to him againe , for relations are bonds , especially when they are so founded , as this of christs is , to bee lord over us both in life and death , it is founded upon redemption , and upon our spirituall marriage , relations are bonds , and therefore they tye on his part to shew what wee may expect from him , he is lord of the living , and of the dead , wee may expect on his part , all that a gracious lord should doe , to provide for his church and children , we may expect that from him , that ( wee can from none else that ) hee should not onely be lord over us , but that he should make us subject that hee should flow in to us by his holy spirit : for here is the prerogative of christ , that he is such a head as quickeneth dead members , he is such a husband as makes his spouse beautifull , he puts glory upon her , no other husband can doe it , moses married a blacke woman , but hee could not alter her hue , much lesse her disposition , it is not in the power of any man , a king cannot alter his subjects , but he is such a king as alters the nature of his subjects , he makes them subject , he takes them out of a contrary kingdome , as being not borne his subjects , but borne anew by the spirit , he doth all provision , protection , the changing of our natures , the beginning of a good worke , and where this lord begins a good work , hee finisheth it to his owne day : for beloved know this for a ground , that now in the second covenant , we are not left as adam was , in the hands of our owne free will , to stand or fall , but now in the second covenant that is founded upon christs death , and satisfaction for us , christ gives grace , he gives his holy spirit to bring us within , the compasse , and performes both our part and his too ; he makes good his owne to be a gracious saviour to us , and he performes our part too , or else the second covenant , the covenant of grace should be frustrate as the first was , if it were left to our freedome , therefore that is that that we may expect from this lordship of christ , the performance of the covenant of grace , in writing his law in our hearts , other kings give lawes and write them in tables , but they cannot write them in the hearts of their subjects , but hee is such a law giver as writes his owne will in the heart , he teacheth the very heart obedience , we are taught of god to love one another , i will write my law in their bowels , and in their inward parts , that is , they shall not onely know what they should doe , but they shall know the doing , the affecting , and performing of the things ; they shall be able to doe the things , so christ is a lord over us , not onely teaching us what we should do , and injoyning us in a kinde of superiority , this is your duty , and not this , but inabling us to doe that that he commands , he gives us the very doing , the affections and loving , he teacheth our hearts to love . i say this we may expect from him , in the use of meanes , and subjecting to his ordinances , which is a wondrous prerogative to those that will submit to his law . we may expect againe from this lord advancement , he is such a lord as makes all his subjects kings , the meanest man that is a subject to christ that hath the spirit of christ is a king : now he is a king over that that all others are slaves to , that are not christians , they rule over others , but they are in thraldome , to their owne lusts , but he is a spirituall king , a king over hell , and death , and those things , that the very greatest of men are afrayd off ; as who feares death most ? and hell most ? those that deserve it most , by reason of their great place , sinke most in sin and rebellion against god , and contract more guilt than other men that that they are afraid of a true christian as a christian , is most triumphant over , he is a king over those things , for every subject of this prince is a king. christs manner of government is hid now , there is more reallity in this , then can be expressed therefore wonder not : in a word christ as our lord binds himselfe to bring us to glory , never to leave us till hee hath brought us to that place that he is in himselfe , father i will that where i am they be also , and hee purgeth his church , ephes. 5. that he may make it a glorious church , he takes upon him not onely to dye , to redeeme us from hell , and damnation , and to set us in a state of favour with his father , but to goē on in a course of fitting us till he have brought us to the glorions condition that he is in , it lyes upon him to doe it , therefore let us doe our duty , as wee shall see after , and let him alone with that that belongs to him ▪ for our selves beloved this is our honour , that we are under such a king , such a lord both living and dying ; it was the honour of those that lived in solomons time , that they were under such a wise prince , the queene of sheba judged it so , but what an honour is it to a christian now , that he is under such a blessed prince as christ is : it is a great honour to be the spouse of such a husband , to be the subject of such a king , to be members of such a head : and therefore we should oft thinke of it , to put honourable thoughts into us , and i know no greater way to keepe us from sinne , from base courses , than to have our thoughts strayned to this high point , to thinke of the dignity of a christian , what a condition he is now brought unto in christ , and what hee shall bee brought unto ere long , this should make him honourable to himselfe , to make him in a holy state , to thinke himselfe too good to defile his soule , or body , that is so dearely bought , and so highly advanced shall such a man as i flee ? saith nehemiah , oh looke to that , shall such a man as i flee . it is the honour beloved of a christian , that hee is christs living and dying . but you will say an honour , it is an honour to be free , the subject is bound , non sumus nati , &c. as the heathen man sayd , we are not borne to slavery , but to honour and liberty , and it is an appetite ingrafted in man , to desire freedome above all things . it is true , in regno nati sumus deo , &c. wee are borne in a kingdome , and to serve christ is to reigne , for where there is a subordination , it is a prerogative to be under a better : as for the body being baser than the soule , it is for the good of it to be under the soule , because it is more excellent , it hath life , and wisedome , the body is a loathsome dead thing of it selfe : the sheepe being a weake simple creature , shiftlesse , to bee guided by a sheepeherd , who is of a superiour nature , and wise to defend it , it is its security and safety , for the vine that is a weak plant of it selfe , to have support , it is for the good of it , for man that is in a subordination to a higher nature to god , for him to be under the government of christ god man , of god in our nature , it is a great honour : as they could say in the schooles , every thing hath its perfection , by being subject to a superiour , except the highest of all , which is not subordinate , but independant , whatsoever is dependant hath its perfection by dependance , therefore it is an honour that we bee under christ , the greatest honour in the world , especially if wee consider what manner of government christs is , it is a rationall government agreeable to our principles : for he guides us as a prophet , he is not onely a king but a prophet , to teach us , he saith not you shall doe this , he stands not upon tearmes of will , no he is a prophet to teach us , what wee should obey , he convinceth us , and then useth us , that we would not but be der such a government : and then when hee rules our will , he doth it sweetly , he drawes it with the cords of a man as the prophet speakes , that is , by allurements , he brings us to heaven by way of love and intisements , what greater rewards can there be thought of than those that christ leades us by , and drawes us to subjection by , and therefore hee workes upon our will sweetely , by perswading us by allurements in that kinde . in a word , he is such a king as is a husband , would you have a milder governement then that of a husband , which though it be not a parity , yet it comes as neare as can be , such a governement is christs , as hee is a king , so hee is a husband , hee knowes how to beare with the infirmities of his church , he that bids the husband to favour the wife as the weaker vessell , doth not hee practise his owne principles ? will not he favour his owne spouse as the weaker vessell think you ? that hath promised not to quench the smoking flax , and breake the bruised reed , undoubtedly he will : therefore it is an honour to bee under the governement of christ , so rationally , and sweetely hee drawes us with the cords of a man , it is the government of a husband , and of a wise husband , i doe but give a taste , you may inlarge them in your owne meditations . and as it is our honour , so it is our security , and safety to bee under him , why ? because when wee come sweetely under christs governement , we need feare nothing , he that feares christ , all things feare him , since christ hath taken our nature upon him , the devill himselfe is afraid of mans nature , he trembles to think god hath appeared in our nature , now hee is afraid of a christian , god hath taken this nature . then hee is such a king as wee may be secure under him , as a universall king over all things , that he may be king over his church ; for hee hath all power in heaven and earth , mat. 28. all power is given to mee in heaven and earth , and all for the governement of his church , it is our security to bee under him that governes al things for the good of the church , he saith iohn 17. thou hast given mee power over all flesh . christ hath all power given to him , in relation to his church , therefore hee hath power over the devill , over hell , and over all wicked men , and all monarches , and opposite power is subject to him , that they shall serve the church , when they doe scourge the church , they are but christs rod , they are but instrumentall to christ , they doe but his worke , therefore it is a great security , and we need to feare none , if we be under christ. againe , to goe on , as it is our honour and security , so it is a spring of duty , christ is our lord , he is lord of all . therefore it teacheth us our duty every way . our duty one to another . to those that are not christians . to christ himselfe . it teacheth us in all standings , how to carry our selves . to give a taste of this , the apostle presseth it oft , that christ is our lord , and will bee our judge . therefore , for others we ought not to be hasty in judging or censuring , wee ought to love them , because wee have all one lord , this must force love : we have all one lord , one baptisme , &c. we are many in our severals , but we are all one under this bond , being all under one lord. then againe , it teacheth us how to carry our selves to men , otherwise affected not to be servants to the humours of men , christ rules over us , both living and dying , therefore bee not the servants of men , but according to the scriptures limitation , marry in the lord , obey in the lord , walke in the lord , doe all in the lord , that is , so farre as it may stand in the will and pleasure of him , that is the lord of lords : for when the authority of any superiour doth countermand against the will of this lord , it ceaseth to bind , when they command any thing in subordination , that may stand with the pleasure of the lord , then the authority is divine , wee obey christ , in obeying them . as christ said to his owne mother , when shee commanded things , that shee had no authority to doe , hee cals her mother no longer , but woman , shee stretching then beyond her compasse . againe , to goe on , this should teach us , in that christ is the lord of the living and of the dead , to account our selves not our owne , it should teach us perfect selfe denyall in matters of religion , especially not to be overwhelmed of our owne conceites , in the great mysteries , that saint paul cryes out of , oh the depth , you have many that quarrell with those things , and would bring them to reason , they will goe no further in religion then they can see reason , whereas one saith , i beleeve , because it is impossible , and too farre above reason , therefore i the rather beleeve it , it is oft times good to stand at a stay in god , as if wee were at a nonplus , to admire at him in the mysteries of christs governing the church , why hee suffers some part of the church , that perhaps is better then other parts , ( that are quiet and exempt from the crosse ) to be exercised , with afflictions , and others not , not to scandall at this , and to be overbusie , in searching out the reason of this , christ is our lord and he is infinite in wisedome , and it is his prerogative to doe such things , as hee is not lyable to give a reason of to us , so god will have mercy , upon whom hee will have mercy . in great mysteries , remember the soveraignty of this our lord he is lord of quicke and dead , let this stoppe our judgements , and teach us to deny our selves , when wee cannot give a reason of them , in a holy admiration , say with saint paul , oh the depth . and so for our will , he is lord of quick and dead , we say of a wife , she hath no will , and a servant is not a distinct person , as it were in law , he is anothers wee are christs servants , his subjects , & his spouse , and when wee beginne to be christs , wee have lost our owne wills , we resigne them up to christ , thy will shall bee mine in all things , if thou wilt have me doe this , i will doe it , if thou wilt have me suffer , i will suffer , if thou wilt honour thy selfe with my goods , and with my life , thou shalt have them : of thee i had this body , this soule , this state , this reputation ; i have whatsoever i have from thee , it is maintained by thee , thou art mine , and i am thine ; therefore i give up all to thee backe againe , it is a ground of perfect resignation , that christ is lord of the quicke and of the dead , therefore stand not upon tearmes with christ , when hee calls for any thing , in case of suffering and sealing the truth , let him have it , it is not lost , wee have a better foundation in him , then we have in our selves , when wee give any thing to him , life , or state , or credit , or whatsoever , wee have a better life , a better state and condition in him , because all is more eminently in him , the primitive fountaine , then in the derivation , and beames from him , when we lose any thing , it is but a beame from the sunne , and whatsoever wee lose in particulars , we have in the whole , in the fountaine , againe , in christ , therefore faith would helpe all this ; in case of suffering , and tryall , what , is the cause good , or no ? then i will resigne my selfe , and all that i have , and am to christ , hee is lord both of the quicke and of the dead . wee must know beloved that we are redeemed from our selves , and therefore make this use of it , when wee are tempted to any sinne , christ is my lord , i am redeemed from my base lusts , what have i to doe with this anger ? what have i to doe with this ambition ? i am no debter to the flesh , i am under christ , i am under grace , he hath redeemed mee from my vaine conversation , i owe it nothing but mortification , and deny all , therefore in all solicitations of corruption , learne this lesson , fetch arguments hence , christ hath done great matters for me , he lived and dyed , and lives for ever , that is lord of me living and dying , there is no greater slave , then he that is a slave to his owne flesh , and to his owne lusts , therefore when we are stirred to any thing by our base nature , which must dye , or else wee shall never live eternally , we must kill it more and more daily , and death is the summe and accomplishment of mortification , when wee are stirred to any thing , go to christ and complaine to him , blessed saviour , thou didst dye , and rise , and revive , that thou mightst be lord of the living and of the dead , i beseech thee claim thine owne interest in me , bring all into captivity , to thine owne spirit , what hath this base affection to doe with me ? what have i to doe with it ? i am freed from it , i am redeemed from my selfe , what have i to doe with my selfe , but deny all ? i am thine altogether , therefore take thine owne interest in me , possesse me , fill me with thy spirit , be all in all in mee , let pride , and ambition , and such things have no footing in me . it is good powring out the soule to god , to that purpose , to complaine to christ , when it is thus with us , because it is his office to rule us . now lord iesus do thine office , thy office is to be king , to rule in me , other lords would faine rule in mee , pride , and lust , and base covetousnesse would faine rule , as the prophet saith , but what hath other lords to doe with me ? thou art my lord , and hast right to me , living and dying . it is a point of wondrous comfort likewise to us , in all afflictions whatsoever , especially such , as concerne the state of the church , we are now in ill times , if wee looke about us , however god continues better to us then we deserve , wee are as the three young men in the fiery furnace , untouched , when all is in a combustion round about us , where is christs ruling now ? his poore church is thus used , and trampled upon in france , in the palatinate , in bohemia , and the princes of germany . beloved , it is our faults , perhaps wee waken not christ , as the disciples , they awaked christ , when there was a mighty storm , and moved him to rebuke the winds , and the waves , and there followed a calme , so should we . christ loves to bee awaked by our prayers , and if the church would joyne in forces , one church with another , altogether they might worke wonders , let us offer a holy violence to christ by prayer , and the use of holy meanes ; he is lord still of the church , and take things at the worst as they are , hee is but carrying things to his owne ends . beloved , if we consider things aright , it can hardly bee otherwise with the church then it is , if wee consider the former security , and dullnesse , and want of prizing the great things of christ , the ministery of the word , and the sacraments , we live under the gospell , in such deadnesse and such sinnes , as a turke would scarce commit , we are no more affected with it , then a iew , or a turke , that hath not the meanes , will christ indure this that wee should come to bee carelesse whether wee have the gospell , the blessed truth of god , or no ? and grow sinfull , and have lesse conscience then a turke or a iew , will christ continue his blessed prerogatives , and priviledges to such ? therefore , if we doe but looke to the ordinary dispositions of most men , a man would thinke it impossible , but that judgement should come , will there be a reformation of these men without a spirit of fire , without some purging flame . then againe , christ is humbling his church for the advancement of it , and suffers the enemies to triumph for their further abasement , hee is compassing a blessed worke , there is a great wheele a going , but wee doe not see the issue of things , al this great wheele the lord rules and governes and moves , you shall see at length what it will drive to , wee see in a clocke there are many wheeles one contrary to another , but all helpes the clocke to strik , all joyne in that , so there is a stroke , there is somewhat that will come out of all these troubles , that seeme contrary one to another , some up , and some downe , but all these wheeles , will helpe to bring out some stroake , some glorious thing , that posterity perhaps may see that is now a working . therefore let none take scandall , christ rules now in the middest of his enemies . we must not catch at peeces of christs workmanship , as in a poem , we judge not by a peece , but looke to the catastrophe , wee looke to the upshot , and closure of all though all was in a combustion , there wee see all things brought to an excellent and wise issue : therefore i beseech you suspend your judgements a while , and then you shal see with a spirit of faith , all the enemies overthrowne , even as if we did see it with our eyes of sence , and in the meane time perswade our selves , that christ is about a blessed worke , as hee is king of his church . one question the papists moove upon such texts as this , that i will assoyle briefely , because it may trouble some , though it bee of no great moment : it is said here that christ dyed , and rose againe , and revived , that hee might be lord of the dead , and of the living . hence , not onely papists , but some others , moove this question , which i will give a little light unto . whether christ by his dying and abasement did merit any thing for himselfe ? because it is said here ; he did this that hee might bee lord of the dead , &c. hee abased himselfe to the death of the crosse . therefore , god gave him a name above all names , phil. 2. the papists they fall upon calvin , that saith , he did not , ( and that makes me the rather to touch it ) calvin , as hee was a very holy man , so out of his holinesse , hee avoyded curious questions , as much as he might , therefore gives an excellent answer , saith he , whether he did or no , it is curious to search , it is rash to define . for satisfaction , take these grounds and all is well . first of all , that christ is perfectly glorious now in heaven , both body and soule , there is no question of that , and that he came to this glory , both of body and soule , and the manifestation of it , after his abasement by his humiliation , first , he must dye , and suffer , and then enter into glory . againe remember this for a ground that christ as man merited not the grace of vnion or unction , for how could he merit before he was ? could christ merit to be united to the second person , that was the greatest grace that ever was ? no , nor the grace of unction , habituall grace in christ whereby the humane nature was filled with all grace , it was upon unction , presently they follow one another , there was no meriting of that thing , because from the beginning of his incarnation it was by union of his nature , these things being thought upon , for other things they are not materiall , onely it is best and safest , to thinke that he did not for himself merit any thing : for if so be all glory was due to him by vertue of union , which he had by grace , and by vertue of unction , if he had dyed presently , he might have gone to heaven presently indeed without dying if there had not beene a dispensation layd upon him to dye for us , and therefore by vertue of union and unction that was free , heaven was due to him presently , and all that glory that hee had afterward . why was there a stop of that glory ? that his body being united to the divine nature , was not presently glorified , as now it is in heaven , so that hee lived in abasement , and dyed a most cursed death . beloved all this was for us , and then after the dispensation was finished for us , after gods justice was satisfied for us , there was no more stoppe or stay of his glory , but then his divine nature did flow into his humane nature , and then his humane nature became glorious , so glorious as it was capable of what hee did was for us , therefore it is good to thinke of the love of christ , that he considered us and not himselfe , in that his abasement as the scripture runs in that straine , to us a sonne is given , for us a childe is borne , he dyed for us , hee gave himselfe for us , he rose for us , hee ascended for us , he sits at the right hand of god for us , himselfe indeede hath glory , but together with us , and therefore when wee thinke of the glory of christ , thinke of us in him , when we see him borne , thinke he was borne for me , when wee see him dye , thinke wee dye with him , when wee see him buried , thinke our selves buried with him ; so in the state of exaltation , when wee see him rise , and sit at the right hand of god , thinke he is there to prepare a place for me , whatsoever hee hath , or whatsoever he did , he regards us in all ; therefore it somewhat obscures the glory and the love of christ to us , to conceive that he had a selfe-respect in these things , when he saith in the text , for this end christ dyed , and rose , and revived , that he might be lord of quicke and dead , i beseech you consider whose good he respects , in this lordship : is it not a profitable lordship for us ? is it not for our good , that he is our lord in life and in death ? & not only our lord , but the lord of sathan , of death , and of all our enemies , he is lord over all saith the apostle , god over all , blessed for ever therfore he is lord over sinne , over death , over hell , over all that we neede to feare , it is for us , therefore our good is intended , though there be a redundance of glory in christ , in all these things , yet thinke hee respects our good , the best meditation of christ , is to thinke , all is for us . beloved is it not a great mercy , that hee should stop the issue , and the beames of glory that should otherwise have come upon his humane nature , that he should be content to be in the shape of a servant ? and bee eclipsed , in regard of manifestation , and abase himselfe to the death of the crosse , and all for our redemption , when he might have gone to glory another way ? but as one of the ancients saith well , if he had gone to heaven another way , hee might have come thither himselfe , but hee could not have helped us that way , therefore he would goe to heaven by way of abasement , and concealement , and stopping that of his glory , that he might helpe us , and pay the price to god for us , and reconcile us : i beseech you let us see his love to us in all this ; enough for that question , which i would not have mentioned , but that it hath a speciall use and comfort , and may be an incentive , to kindle love to christ , regarding us in his birth , and life , and death in his resurrection ; in his ascention , in his glory , in all . to draw to a conclusion therefore , christ is our lord both in life and death , it is for ever , oh beloved therefore i beseech you , let us project for his glory for ever as much as we can , he is our lord , when we are dead , he is the lord of our soules , of our happines , we are nearer him then , than we are now , hee that is my lord both living and dying , and for ever , shall not i labour that when i am dead there may be a church here ? that when i am dead posterity may serve him ? and be subject to him , shall he for ever be lord for my good , and shall not i as much as lyeth in me , lay a foundation for ever in his service ? that when i can serve him no longer my selfe , then posterity may serve him . it was a cursed wish of a pagan emperour , when i am dead let heaven and earth be mingled if they will : but a christian thinkes christ is mine , and for my good both living and dying , nay i have more good by him when i am dead than alive , therefore i will labour that he may have glory in his church by me and mine , and all my counsels , and projects shall be , that it may be for ever and ever world without end , therefore they desire that god may be served and glorified in the church for ever , as he is their lord living and dying . and let it be our comfort in the houre of death ( that may bee nearer us then we are aware off ) that he is not onely lord of the living but of those that are dead , he hath the keyes both of hell and death , that is , he hath the government of death , and therefore shall i be afraid to commit my soule to christ ? what a ground is this , comfortably to yeeld our soules to christ , lord take the soule , thatthou dyedst to purchase , that thou didst rise againe-to justifie , that thou dost live now in heaven to make intercession for , that thou hast given thy holy spirit , in some measure to sanctifie , take this soule to thee , it is thy soule as much and more than mine i am not mine owne , nor my soule is not my owne , into thy hands i commend even thy spirit , for thou hast redeemed me oh lord of truth , thou hast redeemed this soule of mine , therefore now take this soule , that thou by thy spirit hast wrought in some poore measure , to desire to please thee , that soule that thou hast sprinkled with thy owne blood , take that soule , for thou art lord both living and dying , and what a comfort is it when death shall close up our eyes , that we can looke forward and see then our selves nearer christ , for then we goe to christ our husband , as paul saith , i desire to be dissolved and to bee with christ , which is best of all , when a christian thinkes at death : now i am changing for the better , christ will not leave me at the houre of death , neither dying nor living , butwill watch over my dust , my dead body is a member of christ , death may separate body and soule , but it cannot separate soule or body from him , therefore take no thought for body , or soule for my soule i know hee will receive it , and my body as a good depositum is layd up in the dust , hee watches over all the dust and ashes , and every thing and will make the earth faithfull in giving up that depositum , he is lord of me dying as well as living , shall i be afrayd to dye , when in death i commend my soule to such a sweete lord , and goe to my husband and to my king ? and that is the end of the sacrament , for the word and sacrament are parts of the regiment of christ , whereby he rules his church , hee rules his church outwardly by the word and sacraments , and inwardly by his spirit , his holy spirit makes good his owne good meanes , and therefore as the subjects of christ , i beseech you let us come to the ordinance of christ , he is such a lord as doth great things by despised meanes , bread and wine , poore meanes , but consider what a mighty lord useth them for our soules good , and it is his glory to magnifie himselfe by base and weake meanes , hee goes contrary to the course of the world , that stands all upon outward excellency , therefore let no man stumble at the meannesse of the meanes , but consider what great things he workes , by the foolishnesse of preaching , and the meannesse of his ordinances the sacraments , he beates downe strong holds , he builds us up in christ to salvation , hee communicates himselfe and all his benefits to us , therefore i beseech you come with faith , come with this perswasion christ will blesse his own ordinance , and come with comfort , christ communicates himselfe to us , the nearer we come to the fountaine , the more wee draw . and come with preparation , know with whom wee have to deale , with him that is lord of quicke and dead , come with reverence ; but these things i have oft upon this occasion stood upon : so much for this text. fjnjs . notes, typically marginal, from the original text notes for div a12180-e820 quest. ans. 2. independantly . 3. lord in the whole man 4. an eternall lord. 5. an excellent lord. why the dead are put before the living . vse 2. answ. simil. object . answ. notes for div a12180-e3960 object . answ. the christians end. or, the sweet soveraignty of christ, over his members in life and death vvherein is contained the whole scope of the godly mans life, with divers rules, motives and incouragements, to live and die to iesus christ. being the substance of five sermons preached to the honorable society of grayes inne, by that learned and faithfull minister of gods word, richard sibbes, d.d. and sometimes preacher to that honorable societie. sibbes, richard, 1577-1635. 1639 approx. 134 kb of xml-encoded text transcribed from 69 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12177 stc 22485 estc s117259 99852474 99852474 17798 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. a12177) transcribed from: (early english books online ; image set 17798) images scanned from microfilm: (early english books, 1475-1640 ; 1082:3) the christians end. or, the sweet soveraignty of christ, over his members in life and death vvherein is contained the whole scope of the godly mans life, with divers rules, motives and incouragements, to live and die to iesus christ. being the substance of five sermons preached to the honorable society of grayes inne, by that learned and faithfull minister of gods word, richard sibbes, d.d. and sometimes preacher to that honorable societie. sibbes, richard, 1577-1635. [2], 63, [1], 49-111, [1] p. printed by thomas harper [and eliot's court press], for lawrence chapman, and are to be sold at his shop at chancery lane end next holborne, london : 1639. "eliot's court press pr[inted]. sermons 4 and 5"--stc. 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 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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. 2002-11 tcp assigned for keying and markup 2002-12 aptara keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-01 olivia bottum text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion the christians end . or , the sweet soveraignty of christ over his members in life and death . vvherein is contained the whole scope of the godly mans life , with divers rules , motives and incouragements , to live and die to iesus christ . being the substance of five sermons preached to the honorable society of grayes inne , by that learned and faithfull minister of gods word , richard sibbes d. d. and sometimes preacher to that honorable societie . 1. cor. 6. 20. yee are bought with a price , &c. heb. 11. 4. he being dead , yet speaketh . london , printed by thomas harper , for lawrence chapman , and are to be sold at his shop at chancery lane end next holborne , 1639. the first sermon . rom . 14. 7 , 8. none of us liveth to himself , and none of us dyeth to himself , for whether we live , we live unto the lord , and whether we die , we die unto the lord : whether we live , therefore , or die , we are the lords . the sc●pe of the chapter in ●he former part of it , is to discover to the romans , and in them , to us all ; how to carry our selves to others in matters of indifferency . as there is difference of things in the world , some good , some ill , and some of a middle nature ; so there are different affections in men , about these things of a middle nature , some are strong , and they are prone to despise the weaker ; for they know their liberty . some more weak , and they are prone to censure , and complain of them that be strong : as all weaknesse is full of impatience . thus it was with the romans , the strong despised the weaker , as ignorant ; the weaker censured , and in their hearts condemned the strong , as too adventurous the apostle sheweth here an excellent peaceable spirit , hating contention , as an evill thing in a church . in a fa●ily , when children fall together by the eares , the father taketh up the quarrell , by beating them both , so in a church while people fall a contending , and breaking the bonds of love , god taketh them in hand . and therefore the apostle taketh them off from this danger , of despising one another ; and presseth it by a reason in the fourth verse drawn . first , from their relations . who art thou that judgest another mans servant ? secondly , from their aimes . they doe it both out of religious respects . hee that eateth , eateth to the lord , he that eateth not , eateth not to the lord ; hee that regardeth not a day , regardeth it not to the lord ; he that doth it , doth it to the lord. and therfore if both have a religious respect , censure may be forborn . there is that force in a good aime , that in some actions of an indifferent nature , they may be done , or not be done , & god may beare with both , though hee allow not of eithers carelesness in searching out the truth ; till the ●ime of growth , god beareth with them , so their aimes be gracious , their fault being simple ignorance , not malicious pertinacy . when s. paul saw the hypocriticall aimes of the galathians , in things of indifferent natures , he would not yield a whit to them . but the defect of the romans was in their knowledge , not in their wils : they did it with respect to the lord. and therefore as in acts 13. 18. god is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( an excellent word ) to beare with their manners in the vvildernesse , dispencing with many things , as putting away of wives , &c. not that hee liked that course , but hee would set up a meek kinde of government , not taking advantage to cast them off . so he dealt with the romans . now shall god be mercifull , and indulgent , and man severe ? in the text you have a generall reason , why they that did it , or did it not , did , or did it not , to the lord. for none liveth to himselfe , or dieth to himselfe , but whether we live or die , we are the lords . in this reason here is first a generall negative none of us liveth to himselfe , none of us dieth to himselfe , a figurative speech , and rhetoricall expression , beginning and ending alike . secondly , there is a generall affirmative , when hee hath taken them off from themselves , hee assigneth them to a true lord. whether we live , we live to the lord whether wee die , wee die to the lord. and this is set downe with a disjunction , wee neither live to our selves , nor die to our selves . and , thirdly , a generall ground that wrappeth ●p all , whether we live or die , we are the lords . and therfore in reason wee should live to him , and die to him . fourthly , there is the ground of all , in that , that followeth , for to this end christ died , and rose againe , that bee might be lord of life and death . so here is reason upon reason , and ground upon ground . the summe of all is , wee cannot certainly conclude of life or death : for wee live but for a while , and when wee have acted our part upon the stage , we die , and go to another world . of life and death we can make no reckoning . assoone as wee begin to live , we begin to die . for some part of our life is taken away daily , as it is with sum , the more you take away , the lesse remayneth . but certaine it is , living and dying , we are the lords . vvee ought therfore to have a conjunctive consideration . i now live , yet that is not my comfort , but sure i am , whether i live or die , i am the lords . he riseth from a generall to a particular , which may teach us this point of wisdome . first , that to have good generall truths is an excellent point of wisdome , for they have affluence into all particulars . a comprehension of principles is the ground of prudence for direction in particular cases . there is no art , but hath some generall maxims , as in law , in physick , and in the mathematicks . there be canons or principles ( call them what you will ) that have influence into all particulars . so religion hath general rules , which should be deposited in memory at all times ; that on all occasions wee may see how particulars spring from , and agree to the generals . therefore wee should labour to treasure up in our memory good principles , for men worke in all things according to their principles . if they have good principles , or general truths , they work answerably . and the reason of any errour in a christians life , is from false principles . men of a bad conscience , whose synteresis ( being the part of the soul that preserveth principles ) is corrupt , they think they do god good service in killing of men , from an abominable principle . as in popery which is grounded upon false principles , making mens traditions a rule of faith . therefore it is good to have generall true grounds : marke how the scripture is frequent this way . what an excellent generall rule is that of christ ? seeke the kingdome of god and his righteousnesse , and all other things shall be cast upon you . carry that along , and what a light doth it give into all our actions . vvhat need wee by indirect courses seeke to bee great in the world , if we take christs method ▪ again , our saviour christ in his ordinary speech delivered it , a generall rule , it is better to give , then to receive . vvhich containeth a direction to men to be publike and liberall , saint pauls ordinary course was so , knowing therfore the terrour of the lord , wee perswade men , &c. vvhat an influence hath this into our conversations , that i must do , as i must give account at the day of judgment . and so what use made hee of the glorious state to come in that house , and building of god , not made with hands , not seen but apprehended onely by faith . it inabled him to do , and suffer all things that became a christian to do and suffer . if a man have that principle , and mindeth it , that all things worke together for the best , to them that love god , what can discourage him ? he knoweth in the issue all sh●●l be for the best , and god will not fail him , nor forsake him in his way , but giveth his angels● charge over him so christs direction . one thing is necessary , how may it rectifie us ? when we trouble our selves about many impertinencies . if these generalists were always present , upon sollicitations to sin , or discomfort . it shall goe well with the righteous , and it shall not go well with the wicked , if wee take good courses it shall be well , if ill courses , sinne will be bitter : it would be a marvailous helpe and advantage in all particulars of our lives . the second general observation is this . that as we must get good principles , laid up in store upon all occasions ; so we must specially have gracious aimes . men are as their aimes are ; noble spirits have noble aimes : christians are of an higher ranke then ordinary men , and therfore they have higher aimes . religion giveth command to all other particulars , and prescribeth to them a general end ; it taketh a man off from a false end , and pitcheth him upon a true end . it taketh him from himselfe , th● great idoll that man naturally sette●h up above god ; and above christ ▪ and above heaven and happinesse , and telleth him that the true end of all , is to live to christ , and that on good grounds , for we are his , and his by good title , hee died for us , that he might be lord both of quick and dead . as in state policy , those that are governours in a state , they prescribe ends of trades , and reduce them to a serviceablenesse of state . if they finde any thing hurtful , they look to it , as it stands in reference to the common good : so religion considereth of all particulars as they have reference to christ , and the mayn end , taking us off from false ends , and prescribing the last , and best end , and directing all particulars to that end . but wee shall see this better in the unfolding of the words . the first thing hee begins in the general is , to take us off from false ends , none of us liveth to himselfe . first , to live to our selves , is not altogether to be taken in a civil sense . a man liveth to himself , when he liveth privatly , or retiredly , benè vixit , qui bonè latuit . so a man may do in some things , especially in times of persecution , but this ordinarily is not good . a man is a creature for communion , & god hath fitted him for communion by speech & other endowm●nts , that there may be preserved a communion of saints . but because a retired life is sometimes good , it is not here maynly aymed at . again , secondly , vve live to our selves , when we minde our selves altogether , and not one another . vvhen we have more respect to our selves , then to god , or to our christian brother . and this is even contrary to nature , wee see in nature , that a particular nature wil in some cases yield to a general , and thwart it self . the fire is a light body , and in the natural motion of it , mounteth upward , yet this body wil go downwards to preserve whole the uniuersal nature from a vacuum from emptinesse , that the fulnesse and solidity in nature may not be disturbed . and we see heavy bodies goe upward for the same end . as a man wil venture the hand to save his head , and to save his body ; so it should be in society and government , particular men should venture themselves for the prince or state , for the head or for the bodie . but in a more large and religious sense . to live to a mans self is , to make himselfe his last end ; his terminus reductivus to reduce all to himself : and make religion & every thing serviceable to himself . when a man will serve himself of god for base ends , because his service will advance him . as the sichemites were circumcised for dinah . and to die to our selves is much like it . a man dyeth to himselfe , when he regardeth himself in death , and is regarded much of no body else . persons that have an absolute being of themselves , that have no kindred , not much acquaintance , or have been little fruitful in their lives , die to themselves in a civil sense . that is , no man mourneth for them , saying , ah my brother , they were of little use in their lives , and so little mist in their deaths . and usually they that live thus to themselves , they die to themselves , little regarded , little lamented . onely this often times , they do most good when they die , as we say of swine , they are never good till dead . but this is meant in a theological higher sence , no christian dieth to himselfe , that is dieth unregarded of god , and of good men . as hee liveth not to himselfe but to christ , so he dieth not to himselfe , precious to the lord is the death of all his saints . he is not despotos , without lord and master , but whether he liveth or dieth he is the lords ▪ so much for the negative part which wee see may be taken both actively and passively . but this clause w●l be better understood by adding the other . whether wee live , wee live to the lord : or whether we die , we die to the lord. what is it to live to the lord ? first , to acknowledge the lord in all our wayes , to be our lord , to whom we owe our selves . and secondly , therupon to resigne our selves to the lord in our whole carriage , so as to obey him , to give up our selves to be disposed of him , and directed by him , as hee pleaseth . and then thirdly , to refer all things to his glory as our last end , and to endevour that god and christ may be known , and magnified in the vvorld . vvhen wee labour to practise what we pray for , according to that first petition , ( hallowed be thy name ) his religion and truth ; and whatsoever else is gods , may be advanced , set high , published and inlarged , that he may be known and worshipped , that he may be to us , what he is in himselfe , the great god , lord of quick and dead . so by our giving respect to him , sutable to our knowledge of him . fourthly , and lastly , he that liveth to the lord , comfor●eth himself , in this , that the lord taketh notice of him in every thing . for it is a phrase impor●ing a direction to a duty . and likewise to confirme , and comfort us in this , that we do our duty . vvee doe not serve a dead master , but one that taketh notice of us , living and dying . so to die to the lord , is to acknowledge christ to be the lord of life , and the lord of death of death , as well as of life . hee hath the keyes of hell and of death , and the disposing of both . therefore wee must resigne up our selves to him in death . and then study to honour him by death in any kinde , yea , by martyrdome , if he shal cal us to seale ; the truth of religion with bloud . and then to acknowledge him to be owner of us , and one that wil receive us dying . as he took notice of us living . and so the words are a privilege , as well as a duty . as it is sealed up in the last words . whether wee live or die , wee are the lords . thus i have unfolded the text . hee first promiseth the general negative . no man liveth to himself , no man dieth to himselfe . you must apply this to christians onely , that are true professors , and members of christ. for other men that are not in christ , & have not the spirit of christ , they live to themselves , and die to themselves , and ayme at themselves in all things , and therefore they are not the lords . therfore it is a fearful condition to live , and die to our selves . yet you have some kinde of men , not onely in their particular persons , but in their callings are all for themselves , but why should i call it , calling ? for there is no calling , but it is for publike good . as an vsurer , ( for whose good is he ? ) let all sink or swim , what careth hee , so times hold , and moneths , and yeeres continue , hee wil have his returns . and such are they , that live in a cours● of oppression , that live by the ruine and spoyle of others . but there is a more subtile living to a mans selfe , as all men doe , that have not the spirit of christ , they live within that circle selfe ▪ the devil keepeth them that they goe not out of it : so that s●lfe doth run through all their actions , their civill a & ions , yea , their religious actions ; which are all tainted with self-respects . ever since the fall , it is so man withdraweth himself from gods government , and setteth up himselfe instead of god ; & thought to have a secured happines from god , in eating the forbidden fruit , and therfore would not depend upon god to be happy . he saw another way to be like god. god hath highest place in our heart , by order of creation , and according to the degrees of excellency in things , should our esteeme of them be , every thing being beautifull in his place . but where god is put down , ( as he is in all men , till they be in christ ) something self-love sets up in the heart above god. hence commeth the necessity of this method of taking us off from our selves , before wee can live to christ , because self-love is an impediment , and blocke in the way betweene us and christ , heaven end happines . and therfore christ begins the gospel with self-denial . whosoever will be my disciple , let him take up his crosse , and follow mee . now there be foure degrees of selfe . there is 1. naturall 2. civill 3. sinfull 4. religious selfe . first , naturall selfe , is the state wee are in , as men . secondly , civill , as we are poor , or rich , or honourable , according to our severall places in the common-wealth . thirdly , sinfull selfe is , as we are carried to sinfull lusts , and the cr●ature . fourthly , religious self is our condition in christ , when we are ingreaffed into him , and made new creatures . now we must not live to our selves . first , not to our naturall selfe . vve must not live , onely , to live . for as all other creatures are to serve us , so wee are to serve something else , that is better . for that , that is not of it selfe , cannot be for it self . now we have not beings from our selves , but from god ; he giveth us beings , and a being in that ranke of creatures , wherin we are . therfore our naturall self must be to a higher end . a man is not the end of things , there is another end then he ; and that is god , who is of himselfe , & hath made all other things for himselfe . and therfore riches and honours , and the like : wee should not live to our civill selfe . nature teacheth us that having spirits , we are not for any thing meaner then our selves . we do not live here to be rich , to be great , to command others ; for these things do not answer the soule of man. first , nothing that hath an end , can be a chief end . that , that hath ●inem consummatum , cannot be finis consummans . that , that hath an end , consuming it self , cānot be an end , perfecting it self . we have a journy beyond all things ▪ and that cannot be our end , that leaveth us in the way . riches and honour are determined in death . let our preferments be never so great , thogh to the monarchy of the whole world : yet we have a being beyond them they have consumptions in themselves . and then they be inferiour . no truth in them , can fill up the understanding , no good in them , can fill up the will. but the understanding can pierce through them . and the will in rellishing , and tasting the good of them , can looke on them as cast commodities . it can quickly suck out all the sweet that is in them . therfore they cannot be a mans end : because hee hath larger parts then they can fill . that , that must be mans end , must be larger then the soule , and that wherin hee can rest , it must be some universall good , fit for all turns and purposes . now there is nothing in the vvorld that hath more then a particular service , for mens particular service , for mens particular ends . honour can doe something , but not all things . riches cannot command health , they cannot cure a fit of an ague : they be for a particular good onely . they can command many things , but not al things men consider what they can do , & therfore desire them . but they consider not what they cannot do , and therefore they rest in them . that which is a mans last end , must be a satisfying general , universal good , an immortal good , of equal co●tinu●ance with hi● ; as nothing in the world is . it must be such a good , as hee cannot offend , or be defiled with all . such as hee cannot misuse . and what is there in the world , but christ , and the best things , but a man is prone to defile himselfe in ? knowledge is the best thing , but that worketh like leaven , it swels as the apostle saith , knowledge puffeth up . therfore wee must live to no worldly thing . and much lesse must we live to sinfull selfe . some things are to be denied in way of competition , and in opposition , but somthings are to be denied absolutly . absolutely , a man must not owne , or live to a base lust , pride , or sensuality . hee ow●th nothing to these , but mortification . we are not debters to the slesh ; saith the apostle . therefore when a proud vindictive motion ariseth , say i owe no suite , or service to the flesh . vvhat should these doe in a heart dedicated to god , consecrated to christ ? i am not mine owne , much lesse satans , or lusts : which be objects of mortification , but no way worthy of my service . absolute deniall is required here . of other things , a deniall is required onely as they stand in competition with christ. in that case , a man must sacrifice isaac , not onely his sinful selfe , but natural self also , his life , and bodily liberty , the dearest thing in the world , and whatsoever is sweet for christ. he having taken us off from our selves , assigneth us to a true lord. wee live to the lord , and die to the lord. it had not beene enough to say , wee ought not to live to our selves , or die to our selves , if he had not told , whom we must live to , and die to . for naturally man will never leave any thing ; though but an apparāt good , til he knoweth something better . a man wil not part with a bad master , til he hath a better service . therefore he sheweth where to bestow our selves : namely , upon christ , who hath care of us both in life and death . this is to be laid down for a ground ; had we not a better being in christ , then in our selves , hee would never take us from our selves ; for god never biddeth us to our losse . we have a better condition in christ , then we can have in the vvorld . it is our gaine , and advantage to live , and die to christ : though it be to the losse of naturall self , of civill selfe , and whatsoever else ; yet it is our advantage . it is mercatorium , not a losse , but a trading . vvee have a better for worse . no man ever parted with any thing for religion , or a publike good , but god made it up in a better kind . though god should not make it up in this world , in the same kinde : yet in religion , there be all things better then in the world . if we lose honour here , wee have honour from god. if wee lose riches , wee have them made up in grace here , in glory hereafter . if wee lose liberty , we have it in the inlargment of a good conscience . if wee lose friends , wee get a god for a friend , who can make our enemies fried̄s . if we lose life , wee are put into possession of eternal life , and therfore wee need not stand at the bargain . wee have a better being in christ , then in our selves . vvater is not lost , when it emptieth it self into the sea ; for there it is in its proper element . a christian is not lost , when he loseth himselfe , in his god , in his saviour . for in him he hath a better being , then in himselfe . hee is brought neerer the fountain , i desire to depart , and to be with christ , which is the best of all , saith the apostle , religion is a most excellent condition ; for as hee that saveth his life , shall lose it , so hee that loseth his life , shall save it . all our comforts have a better being in christ , then in● our selves : and therfore wee should labour to have communion with him , and to strengthen our faith in christ , and be in love with our happy condition in him ; which yieldeth comfort in life and death . and all by vertue of the death of christ , and the resurrection of christ. as he saith afterward , christ both died and rose again , that hee might be lord both of the dead and of the living . the resurrection of christ is the consummation of all . if christ had not risen again , where had our comfort bin ? but the very thought of it that we are ingraffed in one , who hath not only purchased us by his death ( for we are the price of his bloud ) but to make it cleer that it is so , is now in heaven as our head , having overcome death , and intending to bring al his body where he is ; as it was his will , that where hee is , wee should be also ; is a glorious thought . the glory of christian religion is in the resurrection of christ , and to consider that we that are creeping here on earth , shal be members of him , that is glorious in heaven , lord of heaven and earth , who not onely died for us , but is risen againe ; and wil make us all ( both in body and soule ) conformable to his glorious selfe ; ( as the apostle saith to the philippians ) cannot but infuse life and vigour into all our actions , estates , and conditions , be they never so mean. and have a wonderfull influence into the whole life of a christian. the second sermon . rom . 14. 7 , 8. none of us liveth to himself , and none of us dyeth to himself , for whether we live , we live unto the lord , and whether we die , we die unto the lord : whether we live , therefore , or die , we are the lords . first , the general scope of the apostle is , to take us off from our false ends , none of us liveth to himselfe , &c. secondly , to assigne us to the true object , to whom wee ought to dedicate our selves : that is , to the lord. thirdly , the ground of all , whether wee live or die , we are the lords . and then fourthly , the spring of all ; christ both died , and rose againe , that hee might be lord both of quick and dead . there is a conca●enation , and knitting together of divine truths . they following one another by a necessity of cōsequence . as from the body of the sunne , there is a naturall issue of beames . and as in plants derivation from the root into the branch , so there is from christ into all truths . grant him to be the second adam , and grant him lord of the living , and of the dead , and it will follow , wee ought to live to him . if we grant , we ought to live to christ , then wee must grant , wee ought not to live to our selves . for wee ought to live to christ. why to christ ? because hee is lord both of life and death . why is he lord ? because hee hath purchased it by his bloud . how doe wee know hee hath purchased it by his death satisfactorily ? because hee is risen againe , and sitteth at the right hand of god to make all good for us . things are best to us , when they are digested and made our own , by the presence of good principles . but here is the mischief . sin is ready , and good principles are not ingraffed into us ; but if divine truths were as neere as corruption is , then wee could withstand , and repell all temptations . as travellers have the end of their journy in their thoughts habitually , though not actually , for every step they take is in vertue of their end . so wee should consider that we are all travellers in the way to heaven , and every step of our life should be to that end . the ignorance of this maketh the life of most men , to be but a digression from the mayne . as if they were brought into the world , onely to satisfie base lusts , and to seek themselves , to serve satan and sin , the professed enemies of god , which are not onely digressions , but motives to hell , and eternall destruction . vvhat a pitifull thing is it , that creatures should come into the world and live , some twenty , some forty , some moe yeers , and go out of the world again , not knowing wherfore they lived . good reason it is wee should live to christ , acknowledge him in all our ways , live answerable to our knowledge , resigne up our selves to his government , and seek his glory in all things ; that wee may make christ known in the vvorld . that all , that see us may see christ in us , and perceive our love to him , that hath called us out of darknesse , into his marvellous light . and also to acknowledge him to be lord of our life , and in death to resigne our selves to him , as a faithfull creatour ; knowing that hee taketh care of us in life and death . for we are not our own , wee are bought with a price , as the apostle saith . again , our selves are our greatest enemies . ●here is no such flatterer , as the bosome flatterer . that enemy , selfe , that we have in our bosomes betrayeth us to satan ; else all the devils in hell could not hurt us . self is our own enemy , and gods enemy . nay , enemy is too easie , too good a word ; the best thing in us , is enmity it self against god. by wofull experiment wee finde that which hath brought all the misery , that the world ever felt , hath beene self-will . men will be turned upside down , rather than their wils shal be crossed ; but doth not this provoke god ? shall a piece of earth strive against him ? and will not hee break it to powder ? surely god will set us as a mark to shoot at , and will triumph and get himselfe victory and glory over those creatures , that will have their wils . hell is fit for such , god will be sure to have his will of them : when the creature shall set his wil against gods wil ; when an earthen pot shall set it self against a mace of brasse ; which will have the worst , think you ? if we live to our selves , we lie open to satan . but on the contrary part a man that liveth to god , is fit for any gracious motions whatsoever they be . hee is fit for god , and a blessed communion of saints . man is a reasonable creature , made for god. and if you grant there is a god , you must grant that man is to doe service to that god. god is the creditour , and man the debtor , and of necessity there must be an obligaiion . now to shew the nature of this living to christ. first , it imports a vitall operation , an exercise , that proceeds from life . now as naturall life springeth from union of the body with the soule , so the union of the soule with christ bringeth into the soule true principles of an holy and spirituall life : for christ and the soule cannot touch one another , but presently hee infuseth a living principle . all artificiall motions proceed from something without . and such are the self-seeking christians , that do only act a part in religion ; but these tha● truly live to god and christ , they have an inward instinct that enclines them to holinesse . secondly , there is intyrenesse in a christian course , so that he liveth to none , but christ. life is not onely taken for the space of his being in the world , but for the improving of all the furtherances of our life to christ. as to bestow our selves upon him , in all the civill relations wee have in the world , by being obedient to him , and to others in him , and for him , & in whatsoever callings we are , not onely in our naturall life , but also in our civill life ; to go on in a constant tenour all the whole course of our lives aiming at christ ; not to set our selves in our callings to get riches , ( for those shal be cast in by the way ) god alloweth us riches , but not to be our ends ) but that wee may serve him and honour him . there is no time to sinne , but a time for every thing else . thirdly , in our living to christ there must be evennesse and uniformity , wee must not live to christ for a fit , but constantly not to doe , now and then a good action , but to make it our course , our trade to live to christ intirely , constantly , uniformly . fourthly , and then living to the lord implye●h , that all christians counsel and advice is how to live to christ. heaven is alwayes before him , because his way is to god , and to christ. other men will rage , and swel , though the know wel enough , they are out of the way , when they be put in minde of it . but a gracious man is glad to have any scripture opened that may give him more light either by a discovery of a sin or duty , because hee now knoweth an enemy and friend , which before hee knew not ▪ and hath learned a duty which before hee was ignorant of , for it is his scope and endevour to set himself in the way of living to christ. firftly , hee that liveth to christ , hath likewise this quality . he is not carried on his course by false windes , hee doth not sail by a false cōpasse . though the world incourageth or discourageth him , all is one , hee regardeth it not ; his care is wholy taken up in the service of his god. and with ioshuah , think the world what it wil , he and his house will serve the lord , and with holy david will resolve to be yet more vile for gods glory . and though hee getteth disgrace in the world , he regardeth it not , but is willing to suffer it , so that his god may be honoured , knowing , he shall not be a looser by the bargaine . other men if so be they are disgraced , they are so shallow in religion , that they are quickly taken off , because the truth hath no root in them , like the bad and naughty ground : and not only so , but they will speake contrary to the truth in their consciences ; b●t , alas , one day they shall know , that god accounteth them as his enemies : sixtly , again , a true christian will live to the church of christ , for we are members of christ , we ought to labour for the advancement of the truth of his religion , the kingdome of christ , and to be of the same spirit with good nehemiah , that all may be well with us , when the church of god prospereth , and groweth up in the world , getting victory over all her enemies . now carnall men live not at all to christ , they care not whether religion sinketh or swimmeth . tel them of heavenly matters , tush , they are not for them , but god doth hate such persons , for as they regard not to serve god , or to owne christ in their lives : so hee wil not owne them at their deaths . as in prosperity they are not on his side , neither wil owne his part , ( which one day wil prove the best ) so in times of trouble , they cannot expect or looke for any favour , or mercy from him . and to adde one thing more , though it must be our chief aime to looke to christ , yet god allows us to look also to our own salvation , how to be saved , and happy in another world god hath joined these two together , as one chief end and good . the one , that he might be glorified , the other that wee might be happy , and both these are attained by honouring and serving him . and this is no self-love , for wee cannot seek our salvation , but in honouring god , and yielding the means that he hath sanctified for us , which is to cast our selves on him for our salvation in his way . thus our happinesse and gods chiefe end agree together . as when there be two lines a●bout a centre , one drawne within the other , a third line cannot be drawne from the utmost line to the centre without cutting the line within ; because it is included within the other . so our salvation and happines is within the glory of god , and we live to christ , not onely in serving him , but in seeking our owne soules ; and what a sweetnesse is this in god , that in seeking our own good , wee should glorifie him ? this likewise teacheth us to live to christ in a way of humility and self-deniall . god will not deny to teach the humble and lowly soule his ways . and thus a gracious man is fit for all the counsel● of god , as a carnal heart is fit for al the services of the devil . therfore le●us dedicate our selves & services to god , for happy are they that can lose themselves in god , and be swallowed up in the love of christ. certainly , there is never better finding of our selves , then when wee are thus lost . and therfore i beseech you , whatsoever our corruptions have been heretofore ; let us now know it is heavenly wisdome to seeke christs glory in the use of the blessed means fanctified for that end . surely , we have all been baptized , and what is our baptisme , but the renouncing of the world , the flesh and the devit . our life is for nothing , but to live unto god. and having entred into covenant in baptisme , in the name of the father , sonne , and holy ghost , that wee intend seriously to lead a new life . wee must not trifle with god , he wil not be dallied with . it is not onely sufficient that we have spent our precious time amisse , but more then sufficient : for time wil come , if we belong to christ , in which wee shal lament for spending our time in the pursuite of our owne vanities . for if wee live according to our owne lusts , we are but rebels under gods livery . wee are but traitors fighting under his banner . and how can wee give account at the day of judgment of our lives , that have been nothing else but a constant service for christs enemies under the colour of religion . this would seriously be thought upon . therfore , as wee know a great deale , and are beholding to god for living in times , and places where there is abundance of the truth revealed , so wee ought to make it our life and course to honour him , to be vigorous in his service , and to stirre up the grace of god in us , to awaken our selves , and to live to christ , and to put this quaere to our soules ; whom doe i serve ? my self ? or christ ? him ? or his enemies ? out of the text you may see that a christian will learne how to carry himselfe , not onely to himselfe but to christ. his carriage to himselfe is to live as a christian exercised in his duty and calling . his carriage to christ is , to live to him , and die to him . and for this end he taketh this course , to search out himselfe , what is unsound , and corrupt in him ; and when hee hath found himself , then he abhorreth himselfe , and judgeth himselfe . and having found out corruption in his heart , he not onely loatheth it , but crucifieth it , and this is the course that a christian taketh with himself , in the searching and ●iscovery of his sins . and this being done , hee setteth up christ in the place of selfe , ( which ruleth in all men , till they be christians indeed , eyther by way of admission , or covenant . ) but when grace hath once taken place in the heart , then the soule begins to live to christ ; and that conscionably , intyrely , and uniformly ; consulting with all things how to helpe , and further that life . other men consult how they may keepe their honours and reputations in the vvorld . but a christian having other aymes , deviseth not onely ways to live to christ , but how to be better , more and more , how to get into christ , and how to grow up in him ; knowing that by living to christ here , he shall live with him for ever hereafter . this is the course of a true christian , that looketh to have benefit by christ. the third sermon . rom . 14. 7 , 8. none of us liveth to himself , and none of us dyeth to himself , for whether we live , we live unto the lord , and whether we die , we die unto the lord : whether we live , therefore , or die , we are the lords . we have heard from the apostles generall negative , that selfe must be removed out of the way , before we can live , or die to christ. selfe indeed will come in every thing till the spirit of christ be all in all in us . it is lke esau that came first out of the wombe , it will appeare first in all consultations . and therfore it is the method of our blessed saviour . whosoever will be my disciple , let him deny himselfe , and take up my crosse . and it wil be easie so to doe , when we have denyed our selves . from the apostles general affirmative wee have shewed that to live to the lord , is to acknowledge our selves to be his , & him to be ours , and answerably to doe him service ; to resigne up our selves to him , to seeke his glory and honour , and credit in all things , and to be wel perswaded , that hee wil stick to us . so that it is a comfort , as wel as a duty . to die to the lord , is to be willing to give up our selves to him , when the time commeth● , and to submit to him for the manner of our death , whether hee will call us home to himselfe by a quiet , or troublesome death , by a bloudy or dry death , with confidence that he wil receive our soules . that we may be directed to pitch upon a right end . vve may know by the principles of nature . a man is not for himself , and from the order that god hath placed him in : all things below are for him , but he is for somthing above himself : he is not of himselfe , and therfore not to himselfe . god onely is of himself , by himself , and to himselfe . every thing under god is of god , and by god , and therfore to god. as saint augustine saith , thou hast made us for thee , and our hearts rest not till wee come to thee . as the rivers never r●st till they discharge themselves into the ocean . and being not his owne end , it is his wisdome and understanding to look principally , to that which is his last and best , and mayn end which is god and vnion , and communion with god in christ , who is god in our nature ; god-man , the best of all , and therfore it is fit hee should be the last . hee communicateth all good to them , that be his , and preserveth all the good he communicateth . hee is for ever with them , and cannot faile to doe them good , as long as hee fails not to be good . hee is the originall caus● , and the communicating cause , and the maynt●yning cause of all good . now it is the nature of the utmost , and farthest end to stirre up to every action , leading to that end ; for every deliberate rationall action that is done with advertisement , and observation and is not an action of fancy , or common nature , must fall under the consideration of an end ; or else we cannot give account for it , as wee must for every word , desire , and thought . now the end stirreth us up to all means leading to that end , either immediatly as they are the services of god properly , or else remotely . as things that help reason , and furtherances therunto , as the apostle willeth that whether wee eat or drink , or whatsoever wee doe , all should be done to the glory of god because these mayntayn us in health , and strength , and that health , and strength inable us to gods service . and in this sence every action , a christian doth , is a service of god , for the end doth advance it and rayse it above it selfe : and make it spirituall , as recreation to cheere him to diligence in his calling , the serving of his brother , and the like . some actions are holy in the stuffe , and matter of them , others are such for the end to which they are directed , for the meanest action becomes holy , if an holy end be put upon it . and therfore the actions of the second table , are the service of god , as well as the first , as they doe all agree in the end . no man violateth a magistrate in the second table , but he wrongeth god in the first . no man stealeth or committeth adultery , or disgraceth his neighbour by false witnesse , which is prohibited in the second , but it is for want of fear of god commanded in the first . duties of the second , rightly performed are in vertue of the commandements of the first . when they are done , not onely from humane and lower grounds , as things good in themselves , but also because god and christ have commanded them , and that is included in the generall words of living to the lord , for to live is comprehensive , and includeth all our actions , from the beginning to the end , and closing up of our days . whatsoever actions fall within the term of life , ought to be referr'd to god as the last end . the reason is christ hath redeemed , our persons , and our times , and all that we are , or have , or can do , all our ability , our whole posse , is christ's , and not our own . i must be fill'd up with actions sutable to christ , therefore if i could doe a thousand times more then i do , it were all due to him , my self , my time , my advantages , my calling , and all are his . againe , as the end stirs up to actions of all kinds , so it prescribeth a measure to those actions to doethem , so farre as shall be advantagious to that end . as hee that hath a race to runne , will measure his dyet suitable to that end . so hee that hath an ayme to live to christ , will use all things here as may serve that turne . hee will use the world , as if he used it not , will buy as if hee possessed not , will marry , as if hee married not . not that he will be slight , or superficiall in these things . but he will do them no further then may be advantagious to the enjoying of christ here , as comfortably as he can , and for ever hereafter . indeed no man can set measures to his desire of happinesse , that being a vast ocean : his mayn end cannot be desired too much . for as it is his good and happines , it is larger then himself , yea his thoughts , and desires are too short to reach it . but though a man desires not health too much , yet hee may desire too much physick . the measure must be in our pursuite of inferiou● things , because therin we are apt to exceed . and that advantage a christian hath in setting a right end . hee will not be drowned in the world , nor live to recreations , but to a farther ayme , and which prescribes a measure and duration to all things else . the end likewise maketh every thing that tendeth to the end lovely . it maketh the crosse lovely , for by it we grow better , and get more in large communion with christ. welcome is poverty or disgrace , or whatsoever that maketh a man live more to christ , and die to himselfe . men call for physick , though in it self distastfull , as it is in order to health , an end , which we desire without end . so it is the disposition of a gracious soule , it christ bestow himself on him , communicated his gracious spirit , peace of conscience , joy in the holy ghost , increase of the image of god. let god lay upon us what he will , yet it will appeare lovely . it prescribeth likewise a right order to every duty , for as the end sets one thing above another . so a wiseman that looketh to his best end , will doe the mayne work first , and otherthings in the second place , according to our saviours counsell . seeke first seek the kingdome of god and his righteousnes , and all other things shall be cast upon you . some indeed love to be all in by-works , and in the mean time neglect and slight the mayn . but our care should be so to use the world , that we may not lose christ , or communion with him in better things . so to look to things temporall , as that wee lose not things eternall . for as things are in themselves , so they should be to us . now as some thing is better then another , so wee should conceive of them , and affect them as better , then another , and labour to do them before another , as deserving the first place . and that is the reason the saints have so prized & entertained communion with god & christ , one thing i de●ire saith the prophet , that is , to dwell in the house of the lord for ever . and one thing is necessary , saith christ , other things be necessary in their order , but to have communion with god , is the mayn thing necessary . let us therefore often consider of the end of our life in this world . and take shame to our selves , that wee have let so much water run besides the mill. that wee have let so much precious time and strength , and dear advantages be lost , too much strength hath beene spent in the service of sin and our base lusts which wee can give no account of . how many scandalous , blasphemous words are many guilty of , which help onely to advantage their destruction , if god be not mercifull . now a little to shew the guise of the world , and the difference of it from the actions of gods children , for these words imploy a restraint to gods people , as well as an extension . the christians whole life is onely to christ , but what is the life of a man out of christ ? his first aimes being corrupt , god is not in all his thoughts ( as the psalmist speakes ) neither to have communion with him here in grace , nor in glory hereafter . therefore whatsoever good hee doth , a false end poysoneth it . if a man misunderstanding of a thing be from a false principle , he misunderstands it grosly . as if an house be built upon a weake foundation , such is all the fabrick● : though otherwise never so costly , if the principles be naught , the conclusions drawn from thence must needs be naught also , as in physick if the first concoction be naught , the second can never be good . so if a mans ends are nought , if hee seek himself , or doth things onely from forreigne motives out of terrour of conscience , or for vain glory , or to be seen of men , his corrupt ayme spoyleth all his actions ; yea , hee reduceth religion to himselfe , because he will enjoy his pleasures the better , hee wil act some part of religion , lest conscience should bark , and clamour against him . this self will moderate religion , and restrain it to such a measure , as may stand with his lusts and sinfull customes . if he loveth others it is in order to himselfe , because he hath use of them , as they comply with him in wicked courses , and so help to bear him out the better . and if any man stands in the wayes of his ends of honour , or riches , he removeth them by disgrace , though it amounteth to slandering , as undermyning , and rising by others ruines , because selfe his idoll , and mayn end must not be crossed . he desireth to be some body in the flesh , all things must be measured by that ; yea , religion and acquaintaince , and all , and whatsoever stands in the way , it cryeth downe with them , but however it killeth them in the esteeme of others , that they themselves might be thought something , and thus all is turned cleane contrary , upside down . but a gracious mans end and ayme is to get out of himselfe , and his corrupt nature , and to order all his actions in reference to that and all his acquaintance , and communion with others , as may help his communion with god. and whatsoever is an impediment to that , he laboureth to remove . but to give you some directions , how to live not to our selves , but to live and die to the lord. first , we must have a spirituall life from him , for life is but the issue of life . we must live by faith , from union with christ by faith , and then live to christ. and againe , wee must do it constantly , and uniformly , no part of our lives must be alienated from christ , all must be done in order to him , even our recreations must have some good aymes in them . now do but consider wee are his , wee are not our own but his , and therfore wee ought to live to him , bringing in all our strength , all our advantages , our callings , that we may do service to him in our places , wee are redeemed even from our selves . a world of people thinke they be redeemed to live as they list . but because god is mercifull , and christ a saviour , may you therfore live like libertines ? no , you are redeemed from your selves , not to your selves . and to former rules delivered let me adde , that this living to christ , ( though naturally we count it bondage , because it is the acknowledging of a superiour ) is the most perfect liberty , deo servire , est regnare . for he that serveth that which is better and larger then himselfe , that hath more goodnesse and ability then himselfe , hee doth advance himselfe by his service , and freeth himselfe from the service of all inferiours . for the more dependant any man is on christ in his service , and in expectation of reward from him , the more independant is hee , upon the vvorld . and indeed who is free in his thoughts , and desires from base ingagements to the creature , but hee that sets up christ highest in his soule . and suffers him to prescribe rules to him in his life , which is freer in the world , then they that have hearts freed from overmuch love of earthly things , overmuch feare of earthly things , overmuch delight in earthly things . hee useth them as helps to the mayne , but is not ingaged , or inthralled to any , quanto subjectior , tanto liberior . the more subject , the more free , is saint augustines rule . and it is undoubtedly so , you shal finde by experience that the soul is never at a more gracious liberty , then when christ is all in all . wee see it in the example of zacheus , when once he believed in christ , presently , halfe my goods i give to the poore . saint paul , that was all for the world and vain glory , can say now , my life is not deare to me , so i may finish my course with joy . in comparison of christ all is dounge . vvhen moses had seen god that was invisible , hee was freed from all base dependance on the favour of pharaob : nay , he esteemed the reproches of christ , better then all the riches of egypt . and that makes mens stomacks inwardly to rise against christians , because they be not men to serve times and turns , they will not prostitute their consciences and religion for any mans pleasure , wheras other men , though naturally never so stout and strong in parts , yet having base aymes , and hearts fastned to the world , will debase their very natures . and when their end commeth in competition with honesty , they love it more then goodnes . as christ telleth the pharisies , you cannot believe , that seek honour one of another . this is it , that maketh a christian better then his neighbour , because he hath a better ayme . all other men have narrow spirits , whose hearts are not filled , with the inlarging spirit of grace , and of christ. but the course of the children of god , is a course contrary to the streame of the vvorld . let others take what course they will , it matters not ; they will looke to themselves . it is good for them to draw neer to god ; and to be guided by his spirit . a christian seeks communion with him that is all in all , with an infinite good with god in christ , and christ god man , and happinesse . another man is straightned in his affections to some particular good , that is meaner then himselfe , which mamaketh him a base spirited man. hee that inlargeth his heart to seek out a condition , that is larger and better then himselfe , is both wise and happy . one would require no more to christianity , but to have sanctified judgements , that god is god , and christ is christ , and the word is the word , ●nd rules , that cannot be denyed , are true , unlesse hee will be an atheisticall beast below himselfe . and therefore lactantius saith well , religion is the true wisdome . let a man be judicious , and he must needs be a christian ; the necessity and excellency of it standing upon such undenyable grounds . o but i shall ●ose my reputation , saith the doubtfull heart of man , and be counted a foole . i shall lose my friends and contentment , if i come to be religious and serious indeed . these be idle objections , as if there were not in this kinde better in religion , then in the world , as if god did bid us to our losse , as if christ should bid us follow him , to our disadvantage , surely , no hee is lord of heaven and earth , and can recompence us in this world . but what is all ple●sure here , to the pleasure of a good conscience ? what is friendship here to communion with god , and friendship with christ , and the protection of angels ? vvhat are riches to him , that is the fountain of all riches ? did not moses know what hee did , when he forsook pharoahs court ? or paul , when he said , to be with christ is best of all ? did not abraham know what hee did , when hee left his fathers house , and followed god , though to the giving up of isaak , whom he knew god could raise up again , he being alsufficient ? perhaps i lo●e a friend , or pettypleasure , or contentment , but that was but a particular good , serving for a particular turne onely , but in stead therof i have god that is alsufficient for all turnes , that is neer to mee , and never neerer then when i deny any thing for his sake . a man hath never more of god then when hee denyeth himself most for god , for in what measure we empty our selves of love to any creature , in that measure god fils the soul with contentments of an higher kinde . vve have within that particular good , which wee parted with , and wee have peace and grace , which is incomparably above it . think of that , and it wil be an infinite incouragement to live to christ. and therfore take these rules . seek the end in the meanes ? i can have christ my end , in riches , pleasures , friends , it is well . but if i cannot have my end with these things , away with them . when they be gone , the end will remayne : christ will continue , though they leave us . vve may enjoy any thing here ▪ if the mayn end can be enjoyed with them , if not let us be willingly stript of all ( for we shall be stript of them by death ) god hath enough , he hath all things at command , and hath wisdome enough a thousand ways to provide , that we shall not be losers by him , no , not in this life . consider then what it is to give our selves to the lord. vvhen we give our selves , wee give all things else with our selves . they gave themselves to the lord , and then they would easily part with their goods , as the apostle saith . but wee will never give our selves to the lord , till we consider what he hath done for us . he hath given himself wholly for us , left heaven for us , denyed himself for us , made himself of no reputation for us , became a worme and no man , a curse for us . and in way of requitall wee should answer him , with giving our selves and all wee have to him , this is to be a christian to purpose . christ hath given himselfe to mee , and therfore i will give my goods , my self , my life to christ , that is in affection and preparation of spirit , though not in action . and in action too , when he calleth for them , i am not mine own , he hath my selfe : and fructus sequ●tur fundum . hee shall have whatsoever is mine . if he call me to suffer losses , crosses ▪ disgrace , or death it selfe , welcome all , i am his , and therfore whatsoever is mine , is his . and it is no more then he hath done for mee . hee went so low , that hee could not be lower , and be god. he hath advanced my nature as high as my nature could be advanced by union with his person , and he will advance my person to heaven . and therfore the martyrs were willing to part with their lives . they loved not their lives to death , as christs phrase is : hee that loveth his life , shall lose his life , my life is not deare to me , saith saint paul , so ready was hee to resigne all for christ. the reason is ( which i desire may not he forgotten ) wee have a better being in god then in our selves . if wee lose our naturall life , we have in him a better life . if wee lose our riches , wee have them in heavenly treasures . the water is not lost that runneth into the sea , it is in the ocean still , it s better receptacle . it was saint pauls desire to be dissolved and to be with christ , which is best of all . but if hee will have mee to serve the church here , and enjoy my life longer , his will be done . so hee liveth to the lord , and dieth to the lord , and whatsoever commeth , hee is in 〈◊〉 paratus , vvhether he liveth and dieth , hee is the lords . the fovrth sermon . rom . 14. 7. 8. 7 for none of us liveth to himselfe , and no man dieth to himselfe . 8 for whether we live , we live unto the lord : and whether we dye , we dye unto the lord : whether we live therefore , or dye , we are the lords . in these words the apostle taketh us off from our selves , and assigneth us to a true end . as the first thing that grace doth , is to set god and christ in his owne place , the heart : so in the second place it begets a regard of our selves , such as may stand with the love of christ. for till christ hath a place in the heart , by our comming to some degrees of selfe-deniall , selfe hindereth us in all our whole course both of believing and doing . for wee have naturally contrary principles to all articles of faith , and contrary motions to all the commands of god. it hinders us in the duties to god , to others , to our selves . and therefore to what i formerly sayd , i may adde this consideration , that it is no easie thing to bee a christian. if wee were required to renounce any thing else , we might obtaine it of our selves , sooner than deny our selves : for what is nearer to our selves , than our selves ? thousand rivers of oyle , the first fruits of the body , would be given for the sin of the soule . that outward mortification so much magnified in popery , is nothing to the renouncing of a lust . but if we would be christians to purpose , wee must bee stript of our selves , ( as they say of the serpent , he must part with the old slough ) we must have an higher principle than our selves , before we can doe it . a christian is above himselfe , and better than himselfe , and stronger than himselfe , because hee hath a better selfe than himselfe . and by vertue of that better selfe , which is grace in his heart , hee is able to bring under all his other selfe , not onely his sinfull selfe , but his naturall selfe ; neither his life , nor any thing is deare unto him , in comparison of christ. therefore we must not have conceits of religion , as easie : indeed if wee had sanctified judgements , and hearts set at liberty , it were an easie thing : if we had judgements to see , that we are never more our selves , than when wee are not our selves ; that wee have a better being in christ than in our selves , that our selves are our worst enemies : if the judgement were thus posse●t , and the will , and affections made answerable to this judgement , it were easie to deny ourselves . but selfe hinders the knowledge of it selfe all it can . peccatum impedit sui cognitionem : sinne naturally hinders the knowledge of its owne foulenesse . that which should discerne sinne is clouded , and that which should hate sinne is ingaged to sinne . so that under the use of meanes we must labour to know our condition , and the foulenesse and danger of that condition . and that is the excellency of gods ordinances and divine truthes , that by them we come to know our selves : but i will not inlarge my selfe in that . what it is to live , and di● to the lord wee have declared . that it is to make christ his chiefe aime , and end , and doe all in vertue of that end . then is a christian in his right temper , when gods end , christs end , and his end have the same centre . a qualification very excellent . that , that makes god delight in his children so much , is that they have the same end , the same god , the same spirit with christ. it is so excellent to prefixe a right end to ail our actions , that it spirituallizeth common actions . as saint paul saith of servants . they serve the lord in serving their masters . whatsoever the stuffe of our actions be , yet in that aime , and spirit , in which they bee done , they may be services of the lord. now life implyeth the whole course of our actions , all our actions should be to the lord immediately , and directly , or mediately , and reductively , as they are quickened by the spirit of god. and that is the excellency of a christian ▪ hee considers of every thing , as it helpeth his last end . as on the other side , a base worldling , considers religion , and all things else , as they sute to his worldly aimes , but to speake of the next point . whether wee live or dye , wee are the lords . this is the inference drawne from the former two generals , negative and affirmative . none of us liveth to our selves , or dyeth to our selves . and from thence it is inferred : whether we live , or dye , wee are the lords . and as it is an inference raised from the former ; so wee may consider it , as a cause , why we must live to the lord , and dye to the lord : for whether we live , or dye , we are the lords . the words are a certaine bottome , and foundation for a christians comfort in the uncertainty of his condition here , being between life , & death . sure he is of death , as of life : but when to dye , and how long to live , he is uncertaine . but be that as it will be , this is certaine , living and dying , he is the lords . so that take the whole condition of a christian , take him in all estates of life or death , ( which two divide the whole condition of man , for all men may be ranked into these two orders of quick and dead . ) i say consider a christian in either of them , christ is lord of both ; take him in a condition of life , while he liveth , he is the lords . when hee giveth up his breath , he is the lords . so that come of him what will , in this uncertaine condition , this is certaine , and sure , he is the lords . now a lord is he , that hath dominium in rem & personam , right to persons and things , and the disposing of them , pro arbitrio , as it pleaseth himselfe , and so christ is lord both of life and death . first in generall , as he is lord of all creatures by creation , ( god having given all power into his hands both in heaven and in earth . secondly in a more particular manner and right , hee is lord of all those that bee his , by a peculiar gift from all eternity , god hath given us to christ in his eternall electing love . thine they were , and thou gavest them me , saith christ. thirdly , and then we are christs by his owne purchase , we are the price of his bloud , wee are bought with a price , not of gold , or silver , but with his precious bloud , by that price gods justice is satisfied . god so gave us to christ , that he gave him to redeem , and shed his bloud for us , that his iustice might be no looser . fourthly , wee are his by conquest : for he being so excellent a person , as god-man , hath rescued us from all our enemies , sin , sathan , death , hell , and whatsoever else ; what have they to doe with us , when gods iustice is once satisfied ? fifthly , those that are true believers , are his in regard of a peculiar interest between him and them . they give themselves over to him by a contract of marriage , and covenant , and therefore hee is lord of them , by their yeelding of themselves to him , as a lord : they take him for a lord , as well as for a saviour , and that is the foundation of the spirituall marriage , and the covenant of grace on both sides . christ giveth himselfe to us , and wee by the spirit of christ have grace to give our selves back againe to him . by our owne voluntary contract , wee have given up our selves to him in our effectuall calling , which is our answer to gods call , when hee calleth on us to be●lieve , to take him , and the soule answers , lord , i believe , and accept thee . this by s. peter , is termed the answer of a good conscience , 1 pet. 3. and is , when we can say , i am thine , thou art mine , and i yeeld my selfe to thee , to be disposed of by thee . no christian can claime christ , hi lord , but this contract hath passed between his soule , and christ. so that if ●ou looke to god the father , we are christs by donation : if you re●gard christ himselfe , wee are his by purchase : if wee regard the enemies we have , we are christs by conquest : if wee regard our selves , we are his by voluntary acceptance of the covenant of grace , and by contract past between him and us : yea , and christ is so our lord , as that hee is our husband ; our lord , as our king ; our lord , as our head. we owe to him a subjection , as subjects ; a subjection , as his spouse ; a subjection , as his disciples , to be taught by him our lord and master . now the tearm of lord , is usually given to christ , rather than to god the father , both in the new testament , & the old too . and if there were no other reason for it , it is enough that god so stileth him . but secondly , god in the second person hath done those things that make him our lord , more than the father , or holy ghost : for hee in the second person hath taken our nature , and died and rose againe for us , and hath conquered all our enemies . hee hath in the second person made us his spouse , his members , and in all degrees of nearnesse to him . and because god in the second person hath done all , therefore in the second person he ismore termed lord , than god the father , or the holy ghost . and therefore acts 2. 36. god the father hath made him lord and christ. this is a poynt of wonderfull comfort , and not onely a comfort , but a direction how to carry ourselves it is not onely a poynt of dignitie and prerogative , but a dutie . first , it is agrand cōfort , we are the lords , and the lords in a peculiar manner , as before . the divel is the lords ; the earth is the lords , all is the lords ; but wee are the lords by eternal donatiō , by purchase , by conquest , by voluntary yeelding to him . and therefore it is a most excellent condition . what is the lord ? if we be christs , we have him for lord , that is , lord of life , lord of glory , lord of grace , that is , lord of lords , king of kings . he is an independent lord , none is above him , the father and he agreeing together : if you know one , you know both . hee is an absolute lord , a free lord , he hath no dependance at all upon any creature whatsoever . an eternall lord , we have an eternall being in him ; for wee are , when we are dead . and therfore the apostle divideth it , whether we live or dye , wee are the lords . we have a substance when we be dead : and a lord of equall continuance with our selves : a king for ever . therefore it is a poynt of wonderfull comfort . but you will say , freedome is a sweet thing , especially freedome from government , so as to have no lord to controule us : therfore how can this be so excellent estate to have christ our lord ? beloved , wee are creatures , wee are neither of our selves , nor by our selves , nor ●or ourselves . besides , wee have enemies greater than our selves , the powers of hell : and therefore if we had not a better above us , what would become of us ? but to bee totally subjected under the power of enemies it is the happines of the inferior to be in subjection to be the superior . it is the happines of beasts to be under man , that they may be kept from destruction . it is the happines of the the weak to have tutors & governers it is the perfection of inferiors to yeeld a gracious subjection to that that is better than themselves . for every thing is perfected by being subject to that which is better . and therfore we especially in our lapsed condition , seeing wee are our owne greatest enemies . god in love will not trust us with our selves since the fall , but wil have our hapnes to be dependent & subject to another , to a god in our nature , an excellent lord : and therefore an excellent lord , because ( besides what i spake before ) christ hath all the authority in heaven & earth committed to him , not only over us , but over our enemies , that they shall not doe us harme . and indeed he cannot bee lord of the chruch , but he must be lord of all creatures in heaven and earth , that no creature may prejudice his church . hee hath universall authoritie over all things , and all for the chruches cause . and then he hath all the good qualities of a lord , not only authority , but wisdome , and strength , & power , & bounty , and goodnesse , and whatsoever may make him a gracious lord. and therefore it is our perfection to be in subjection to this lord. to set forth a little the excellencie of this lord. he hath the sweetnesse of all superiours whatsoever ; as he hath taken the name of all superiority , that is sweet , and lovely , so he hath the affections of all , and eminently more than all ; hee is a lord , as a husband ; hee loveth more than any husband can doe . hee is a lord , as a king , he can do more for us than any king , he hath all power in heaven , and earth , and hell , over the divels themselves . all knees bow to him , of things in heaven and in earth , and under the earth . and he is lord , as an head. whatsoever superiority is neare & deare , that hee is to his church . he requires service . i but hee is such a lord as enableth us to serve him , helpeth our infirmities by his spirit : without him we can doe nothing , but in him wee can doe all . and as hee enableth us to performe service , so doth hee reward every service , every good thought , nothing is lost that is done for christ● , sake , not a cup of cold water . hee giveth strength to per●orme , accepteth it as a worke of his spirit , and then rewardeth it . he is so a lord , as he standeth for his ; so a lord , as he appeareth for us now in heaven , against all accusations of sathan . who shall lay any thing to the charge of gods people ? for christ maketh intercession for them . he stood for his disciples here on earth , and upon any occasion was ready to defend them ; and hee is as ready in heaven to stand for his subjects and servants , and will answer all accusations of a malitious world , against his chruch and children , and will bring forth their righteousnesse to light , as the noone day ; hee standeth for their credit , and ingageth himselfe for the defence and protection of his mount sion , his church . and to adde one thing more out of the text , concerning the excellencie of this lord , he is an unchangeable lord , his love is as himselfe , and his care as himselfe , eternall : for whether we live or dye , we are his . what other people that are under a government , can say so ? for all their governours love and care endeth in death . in the meane time their mindes are variable , their affections may dye before themselves : as how many have beene cast off in their old dayes ? but god will not do so . forsake me not in my gray haires , sayth david . hee is our lord while wee live , and he leaveth us not when wee leave to live ; but is our god to death , in death , and after death , and for ever . it is a relation that holds for eternitie . as our saviour christ sayth of abraham , isaac and iacob . he is the god of abraham . abraham is dead , isaac and iacob rotten in their graves . i but their soules are in heaven : and because he is their whole god , their bodies shall be raised againe , and united with their soules , and bee for ever with the lord. in all the vicissitude and entercourse of things in this world , wee need something to sticke to : and this the christian hath to sticke to , that never faileth him , he is the lords , and the lord is his : hee is christs , and christ is his . christ hath a love that is as himselfe , unchangeable , whom the lord loveth , he loveth to the end . the promises made in christ , are as christ , the promises of grace here , and glory hereafter certain : as his nature and love is unchangeable , so the fruit of his love in his gracious promises , is alwaies certain . they are the everlasting portion of the church . the good things promised , are everlasting likewise , we may build upon them ; wee cannot build on riches here , or life here , but we may build on eternall life , eternall glory and happinesse . so that cast a christian into what condition you will , he hath god and christ in covenant with him , and the love of christ , and all the gracious promises , and the things promised . and these doe not vary , life varieth . we may live now , dye to morrow ; but whether we live or dye , these foure things mentioned , are certainly ours . a christian cannot say of any thing here , that it will be his long ; his estate is his now , and many wayes there are to take it away : his friends are his now , but their friendship may decline : any thing in the world may bee so ours to day , as not ours to morrow . and therefore were it not that in this varietie of conditions we had something that is afterward , ●here were our comfort ? wee may out-live all com●orts here , but wee cannot out-live our happinesse in christ , for whether wee live or dye , wee are the lords . to speake of this a little , as it yeeldeth comfort in death ; wee are the lords not onely while we live , but when wee dye . why ? because we have a being in christ when we dye . christ is a living root ; because i live , you shall live also . this lord is the lord of life : and therefore whosoever is one with the lord of life , hee can indeed never dye . death is only a change of a naturall graccious life here , to a glorious life in another world : from the church warfaring here , to the church triumphant in heaven ▪ it is not properly death ; for misery dyeth , death it selfe dyeth , wee doe not dye ; death overthroweth it selfe , but a christians life is hid with christ , and when he dyeth , he dyeth to live , and is found in christ at the day of judgement , and shall bee for ever with christ. therefore it is no great matter what kinde of death a christian dyeth , because he dyeth in the lord. blessed are they that dye in the lord. hee sayth not , them that dye a faire death : a wretch , an opposer , an hypocrite may doe so , and goe to hell . but blessed are they that dye in the lord , because christ is their lord in death , and so sayth the apostle , heb. 11. all these dyed in faith . hee sayth not , they all dyed a faire death , for they did not , but many of them dyed a bloudy death ; yet they all dyed in faith , and so they dyed in the lord. and therefore when wee read in the histories of the church , that some were torne in pieces with wilde beasts , that they gave the bodies of the saints to the fowles of heaven , as david hath it ( which may discourage some to bee christians ) let us not thinke that any matter , they died in faith . and as the psalmist sayth , pretious to the lord is the death of all his saints . for he taketh notice of them in their lives , not onely in their lives , but the haires of their head , they being all numbred . hee taketh notice of the teares ▪ that fall from their eyes , and will not hee take notice of their bloud ? hee taketh notice of their persons , their haires , their teares , and will hee part with their lives for nothing ? no , hee will be payd for the lives of his children , when hee parts with them , his enemies shall bee sure to pay for it . hee will bee avenged on them for it , as the bloud of naboth was on ahab : so hee will bee revenged on all the persecutours of his church , and take a strict account of every droppe of bloud that hath beene shed : for their persons are pretious , god taketh speciall notice of them , they are his members , his spouse , and neare unto him . and then hee will not have them dye , till they have done their worke . hee taketh speciall notice of them all their life : and when they have done what they came for ( as christ sayth of himselfe , i have done the worke thou gavest mee to doe : then hee sendeth for them home . they dye not at adventure , but under the care of one , that knoweth them well both in life and death . and therfore it is that god so revenged the persecutors of his church , for the bloud of his saints , from the bloud of abel unto this day . and as the death of his saints are pretious , so are all the things the saints have , their credit is pretious , their goods are pretious : god taketh notice of everie thing they part with for his sake . as he , and all his , is ours , himselfe , his happines , his spirit , his priviledges : so when wee are his , all ours are his ; hee taketh care of our lives , of our deaths , of our credits , of our riches , of our estates : wee part with nothing for him , but he considers it , and will reward it aboundantly . hee that dyeth in the lord , is a blessed man , so sayth the spirit , the flesh will not say so , but rather will inferre , who would bee so religious ? for such venture their lives ▪ and are counted as the off-scowring of the world . the divell will teach this lesson , and the world . as they have lived in the flesh , and will sell all to bee some body in the world , though they goe to hell when they have done . but saith the spirit , blessed are they who not onely die for the lord , as martyrs , but that die in the lord , whether to seale the truth of god with their blood , or other wise , they die happily ▪ & so this is a ground of speciall comfort . and as it is a ground of speciall comfort ; so it is a ground of direction . whether we live , or die , we are the lords ▪ therfore it may bee a foundation of living to the lord. if we be the lords , surely we ought to live to him . i● we be his , all our endeavours , whatsoever is ours , are his . fructus and fundus , goe together , the fruit and the soile , and therefore if we be the lords in life & death , we must not live to our selvs , as our own : but give our selvs to him , & not to anything else : we are not our owne , nor mans , but the lords . and therefore wee ought not to yield up our selves to our selfe-wils , selfe-wit , self-love , to be at or owne disposing ▪ and to live as we list . we are redeemed from our selves , yea from all our vaine conversations . some thinke christ dyed , and therefore they may be vaine , especially at the solemn time of christs nativitie . the divell hath so prevailed with the world , and will , till there bee a new face of the church : they never honour the divell more , than when they seeme to honour christ. for say they , christ came to set us at libertie . did hee so ? but it was to deliver us from wickednesse ; yea , from vaine conversations , and not to purchase us liberty to live as wee list . our tongues are our owne , say they in the psalmes . i but christ sayth , they are not your owne , they are his . and if they bee not christs , they are the divels . our thoughts are not our owne , but all should bee dedicated to christ. therefore wee should bee content that christ should set up a regiment in our soules , that hee may rule our thoughts , ●desires , our language , and members , that they may be all weapons of righteousnesse . wee have nothing our owne , much lesse ●inne , from which we are redeemed . and not onely from grosse sinnes , but from such conversations as are vaine in themselves , and will be vaine to thee . and when wee are redeemed from sin , and from vaine conversations , we are redeemed from our selves , from the world , from the divell , whom now hath a man to serve ? none but this lord. wee have renounced all other in baptisme : and we are revolters , and rebels , and renounce out covenant in baptisme , if we renounce not the world , and the lusts of it in our lives . our selves we must not serve : for we are redeemed from our selves ; and not onely from our carnall selves , but naturall selves : christ is lord of our natures . and a christian ought to say , lord , of thee i had this body , of thee i had this life of mine , these goods of mine , this credit of mine , this reputation and place in the world . as i had all from thee , so i returne all to thee againe . and as we are not our owne , we must not bee other mens , we are not servants of men , as the apostle sayth : wee must not take upon trust the opinions ▪ that others would put upon us , or what wee list our selves in religion ; wee must not have mens pesons in admiration , for advantage , we must not idol●ze any creature ; for as we are not our owne , so we are not any others , but we are the lords . the happinesse of a christian is to bee independent on the creatures ; hee may use them as subordinate helpes , but hee is to depend onely on this lord , what to believe , what to speake ; and not to take up this or that opinion , to please this or that man , thereby to rise to greatnesse . it is a base thing to say , i believe as my pa●ents believe : are you your parents ▪ your parents are the servants of this great lord , whose you are , and to whom it is your dutie to yeeld your selves . and therefore in sollicitation to any sin , make that use of it , that the holy apostle doth in that grosse sin , that reignes ●o m●ch in the world , and brings many to h●ll , defile●ent of body . saith hee , our bodies are bought with a price , and shall i take the members of christ , and make them members of an 〈◊〉 ? so when wee are tempted by corruption , and satan joyning with it ; reason thus : shall i de●●le this body of mine ? my body is not mi●e , it is th● lords ; my members are not mine , they bee dedicated and consecrated to him . what should such base abhominable 〈…〉 to christ ? i am his , my thoughts his , my desires should bee his . let those that bee given to swea●ing , and blasphe●ing , a●d idle ●alke , consider that their tongues are not their owne : and yet for whom doe they imploy their tongues as an instrument , but for sa●●● ? so when wee come to dye , make use of it , not onely for comfort , but for duty ; we are christs , and therefore if hee doth call us by any kinde of death , if hee sends for us by a bloudy death , goe to christ that way , because he is lord , and disposeth of whatsoever befalleth us , and determineth by what death wee shall glorifie him . bee of saint pauls resolution , to glorifie god both living & dying . he knew god should be glorified , by his death , as well as by his life . so wee may glorifie christ by any death ; bee content to yeeld our selves any kind of way to him . there bee two vertues wee ought specially to exercise in the houre of death , assurance of faith that wee are christs . and a resignation to his will ; that in faith , and in obedience , wee may commit our selves to him , as to a faithfull creatour and redeemer . this is our dutie . and it is no easie a matter to do this . many bequeath themselves to god ; but alas , they have alienated themselves before to the world they have given their bodies to wine , to women , as the scripture phrase is . or they have given their spirits to the world . as wee use to say in our common speech , of some men , they are given to the world . but when they have given their strength to the flesh before , and doe at time of death bequeath their spirits to the lord , will hee owne them ? alas , they are alienated before , and so put out of their owne disposing . and therefore ordinarily ( unlesse the lord worke a miracle ) it is impossible to dye in the lord● if a man have not lived to the lord before ; which may teach us to give our selves really to him in our life time ; that our lives being a service to christ , wee may comfortably die to him , and have our soules to dispose of . the like subjection must bee shewed in all conditions whatsoever . if god will have mee to honour him in a meane calling , i am not mine owne , i am his , my life , and all my condition of life , are onely to him . my calling , my estate , it may bee is low , that my pride may bee humbled . but god hath set mee in my calling , he will have mee to honour him in it . in the meanest calling , a man shall have enough to give an account of , and therfore there is no reason to be ashamed of our calling . i am the lords , in my life , in all the passages of it , in my calling , in all the troubles of it , i am to looke for support , and protection , and provision , and direction from god. i am here by his appointment . and therefore he that hath set me in this place , will provide for me , protect me , guide mee by his spirit , what to doe in my place . and so it is a ground of contentation in all conditions . you see then there is great reason why wee should not live to our selves , but to the lord : that wee should not dye to our selves , but to the lord. for it is a great comfort , & a speciall duty : and therfore in a word ▪ we cannot have a more comfortable experiment in all divine truths ▪ than this , that god in christ hath passed over himselfe to be ours , and wee have passed over our selves to him , i● wee have grace to doe i● . and then to plead , and improve it , when it is done ▪ there is not a comfort of greater comprehension : and therefore the apostle dwelleth on the poynt . no man liveth to himselfe , no man dyeth to ●●●selfe ; but we live to the lord , and dye to the lord. to what end is all this ? but that we should settle it as a bottome , & ground of comfort and contentment , and happinesse , that wee are not our owne , but the lords . think therefore of this one thing , that wee are his , that hath a command in heaven and earth , to whom all knees bow with subjection ; his , that is lord of lords , king of kings , that is lord paramount , who will not suffer any thing to befall his church , or any particular christian , that shall not bee for their good : for he hath all power in heaven and earth for that purpose , and for ever . what a comfort is it in life , and death , in the middest of oppositions here , or from the powers of hell , that we have a lord , that is commander of all , lord of life or death ? he hath the keyes of hell and death . himselfe hath conquered all , and hee will conquer all in us by little and little . what happinesse is it , isay , to be under such a lord ? the end of the fourth sermon ▪ the fifth sermon . rom . 14. 7. 8. 7 for none of us liveth to himselfe , and no man dieth to himselfe . 8 for whether we live , we live unto the lord : and whether we dye , we dye unto the lord : whether we live therefore , or dye , we are the lords . there is nothing more availeable to the living of a christians life , then to have the eye of the soule on his maine end , and scope . and then , to be furnished with some maximes , and principles , to direct our lives to that scope . where the parts are most noble , and large , there the aime , and scope , is most excellent . now a true christian being raised above others , hath an end and scope above other men ; and that indeed maketh him a christian in good earnest . when god by his spirit discovers an higher excellency , then the world can affoord , and setteth our hearts towards it . now the apostle setteth downe the scope of out whole condition both of life , and death ▪ first negatively ▪ no man liveth to himselfe . no man dieth to himselfe . then affirmatively , wee live to the lord , and dye to the lord. and hee giveth the ground of both , whether we live , or dye , we are the lords . if we live to the lord , we shall have a being after life . a christian is , when hee is not ; when he is not here , he hath a being in heaven ; and ●uitably to his severall conditions he hath a lord to owne him in all . now hee liveth , yet cannot build on life , nor any thing below , because life is short and uncertaine . but this he may build on . whether he liveth , or dyeth , he is the lords . now christ is said in scripture , to bee lord oftener then god , because god in the second person hath appeared in our nature , overcome all our enemies , hath triumphed , and is now in heaven in our nature . and because lord is a word of authority and soveraignty . and god hath made him governour of quicke and dead . he is a lord in regard of god the father , by donation , god hath given the elect to him before all worlds . he is a lord in regard of himselfe , by conquest over the enemies of our salvation . and then by ransome . he hath paid a price to divine justice for us . for though god gave christ to us from all eternity , and us to christ , yet on these tearmes , that he should ransome us . god will not have his justice a looser , therefore christ must pay a price to divine justice , such was his mercy , and the glory of his mercy to find out such a way to satisfie justice , that god should dye . no attribute of god must be a looser , he must have the honour of all his attributes ; and therefore of his justice , and here is the glory of his wisedome , in contriving a way that mercy may triumph , and justice may be satisfied . and then he is lord , by our voluntary submission to him ; for we set a crowne upon his head , when wee subject our s●lves to him . he is our lord in all estates , living , or dying . at all times , without limitation . in all conditions , whether it bee a life of prosperity , or adversity , let us dy by what manner of death soever . and so i shewed , wee are the lords in a double sence , in regard of our carriage to him , and in regard of his care over us , both must be included . wee are not the lords onely for that hee taketh care of us , and without our service , nor that wee doe him service without his care of us ; but hee is so our lord , that wee have grace to acknowledge him , and he hath grace , and love , and mercie to protect , and acknowledge us both in life and death . it is no prejudice to a christians estate , that hee is anothers , it is the happinesse of the weake , to be under a stronger ; of those that bee deficient , to bee under fulnesse . now there is all-sufficiencie in christ , therefore to bee under him is our happinesse . give mee leave to illustrate this ; every thing is beautifull in its owne place : things that are highest , it is fit they should bee highest ; things that are lowest , it is fit they should bee lowest . if the head were not in its owne place , there would bee deformitie in the body . and so it is fit christ should be our lord , being god-man , and the glory of our nature . and it is our happines , our beauty & comelines , our safety & perfection , to bee under christ , and to be onely under him . hee is onely larger than the soule , he is of equall continuance with the soule ; hee is onely suitable to the soule , being a spirit , he only is eternall : and therefore being every way so aboundantly satisfactory to the soule , it is the happinesse of the soule to have him for its lord ; especially considering what a lord he is : a lord independant , lord of lords , that hath all other lords at command , a bountifull and gracious lord. and we are not onely the lords while we live , but when we come to dye : therfore wee should bee willing to dye , when our time cometh , yea to dye any kinde of death , because hee is lord of quicke and dead . we should be like david , and moses , who were very fruitful towards their ends . and as we are not ashamed to live so so good a lord , so we should not be afraid to dye to him , as one sayd of himselfe . this word lord , implyeth , there bee some dut●●s owing by us : wee are the lords in our soules , in our bodies , in our conditions ; and therefore wee should wholly give up our selves to him , and 〈◊〉 no thoughts to dishonour him , give way to no ●isings , no desires , which become not the subjects and servants of the lord : believe no●hing that wee ●ake up of our selves , keepe the chasti●y of our ●aith , and underst●●ding , not to believe lies , and untruths . but submit our very understandings , and faith to god. wee must not bee servants of men , in our judgements , or soules , no ma●cipium alien● 〈◊〉 , as the philosopher ●ayth . but consider what christ hath revealed , and let us submit to that . and therefore it is a grand errour in the church of rome , who would have people to belie●e as ●he church believeth , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the first lye that leadeth them into all those erro●●s , ●o believe christ and scripture , no further than the church discovers 〈◊〉 . and so they overturne all . for they believe god because men say so . it is a dangerous errour that runneth into practise . if the church say , treason must bee done , wee must bee traytors . it is no matter what the scripture sayth , the pope hee is the head of the church , and hee can dispense with what he pleaseth . but my sheep , saith christ , heare my voyce . and it is our duty to heare what the lord of our ●aith saith , which is onely christ. if he be our lord , then let our wils bee brought into subjection to his will : nothing is more out of order than this will of ours ; if that were once subiect to christ , all controversie betweene god and us were taken away . all the st●ife is , whether we shall have our wills , or he his will. the spouse hath no will of her owne , but it is resigned to her husband . so must wee submit our wills to christs desire . and then againe , wee ought not in any thing to regard the humours of men . christ is lord of our affections , we must hate what hee will have us hate , and love what hee loveth : our whole soules must be conformable to christ. and our bodies are wholly his too , and therefore wee must be content that our bodies should bee used as they used his body . he gave his body for us , he tooke our nature , and in that nature went about doing good , suffering hardship , hee was hungry and thirsty , hee was crucified in our nature , suffered in our nature : and so should we be content our natures should be used as he would have them , to take much pains in doing good , to suffer hunger , thirst , restraint , yea death it selfe for christ , because wee are christs ? it is no more than hee did for us ; hee being our lord , was abased for us in his blessed body , and flesh , and therefore shall not wee suffer for him ? so our conditions are his , suffer him therfore to cut us out a portion , to allot us any condition . the word implyeth more particularly an application to our selves , wee are the lords , and the lord is ours . and likewise a renunciation and severing from all others , we are the lords , and none else : the lords , and none but the lords : if we are any bodies else , it is in the lord , and for the lord. here is likewise a resignation , wee are the lords , and therefore wee will give up our selves to him , with a resting in him , and high estimation of him , and glorying in our condition through him . and then heere is an improvement of this implyed , wee are the lords , therefore we ought to improve it on our parts , by serving him ; and on his part , by believing that he will have care of us . we are the lords first by particular application , which is wrought by degrees . first , god by his spirit revealeth himselfe to be ours , not fully , but by letting in so much light into the soule , as may carry the soule to him , and makes us yeeld to him , trust in him , and cast our selves upon him , and by doing so , wee grow into farther acquaintance with him ; and hee honours our faith with a farther sence & assurance , that he is ours , and we are his . there is a great deale of distance and bredth betweene the first act of faith , by which we cast our selves on christ , and a confident perswasion that christ is ours , and wee are his , that is a fruit of faith , and there needeth a great deale of growth before we come to that . and therefore if you aske , what doth the soule first to make christ his owne ? it is this , in the use of meanes ( wherewith god pleaseth to be effectuall ) a light is by the spirit let into the soule , wherby the heart is perswaded , that hee hath a good meaning towards it : that he is a gracious lord , and wil forgive the sinnes of all that relye upon him . and with the acknowledging of these truths , together with the offer of mercie in christ , there is so much sweetnesse let into the soule , as carrieth the soule backe againe to christ , to rest upon him . for unlesse christ begin in some degree to make love to the soule , and giveth a taste of his sweetnesse , wee cannot relye upon him , nor love him , not onely because we are creatures , and hee is first , and must begin to us ; but , because it is the nature of a guilty soul , when it is under terrour , and awakened , to forecast such doubts , that till christ letteth in some glimpse of his love , the soule dare not looke christ in the face . now in the unfolding of these divine truths of the gospell , some intimations are given , that christ is mine , and i am christs , which afterward becommeth the claime of an experienced christian. this therefore directeth what course they shall take , to get christ , that want him . they must attend upon the blessed meanes of salvation , and then consider how farre forth they may lay claime to christ. for first , all that live in the church , are christs in some degree . god hath prevented men with his love , in admitting them to the visible church : and there is an ob●igation on them to thinke well of christ for that , because hee had care of them , before they had care of themselves , by vouchsafing them the seale of baptisme , and making them members of the visible church . secondly , unlesse they labour , being come to yeares of discretion , to feele a farther assurance , that christ is theirs , they disanull and deny their baptisme : and therefore it is good for such soules as are touched with sight of sinne , to gather upon christ , and to winde about all helps they can , to worke on christ ; as the vine gathereth on the tree , it windeth about . i am born in the church , i have been baptised , lived in times of the gospell , have opportunities to heare the blessed truths , and therefore i wil have good conceits o● christ , that he meaneth well to my soule . indeed a company of wretches , that rest in their baptisme , being prophane swearers , vile persons , abusers of their calling , or any thing , can say , are not wee baptized ? and doe not wee come to church ? but they forget that this is an obligation on them to be good , & no excuse for them to be evil . it tieth thee to renounce that thou livest in , else thou deniest thy baptisme . we must know , beloved , that christ loved us , not as we love a goodly pillar , or other curious piece of art , that cannot love us againe : but the intercourse between god and man , is mutuall . if he say , he is ours , wee say againe , i am thine lord , and give my selfe to thee , and the claime is mutuall . he claimeth us for his , and we claime him for ours : for he deales with reasonable creatures , that can enter into covenant with him as friends . wee must therefore give up all to god. if god bee god , let us owne him . and as wee cannot serve christ and sinne , wee cannot serve christ and antichrist , we cannot comply with christ & his enemies . those that have the mark of the beast , absolutely cannot bee christs , nor have communion with him , but are enemies to christ , though under pretence of religion . but where a man is truly christs , hee is none but christs ; satan is content with any part , but christ must have the whol heart . gods children have something in them , that usurpeth , some corruption in them , which is not absolutely removed ; but it is but a rebell , and they have an enemies minde to it , all that is contrary to christ , is renounced , whereas in them that bee carnall , sin is as a lord ; but in gods children , it is as a thiefe , hee is there , yet they owne him not , but get strength against him : he ruleth not there , but as a tyrant ; there is a renunciation of lordship , and dominion of sin : though they have inclinations to this and that sin ; yet they have no liking to that liking , no inclinations as spiritual , to that inclination , as carnall : but make it an object of mortification . they renounce all other lords , when all other men ( that have not the spirit of christ ) are under the dominion of some reigning lusts . and as it implyeth a possession , so likewise an estimation : as god esteemeth us , so we esteem him above all : and therfore god calleth his church , his portion , his iewel , and we call christ our portion , our treasure , our pearle , our all . s. paul counts all dung and drosse in comparison of the excellent knowledge of christ. and all that belongeth to christ , he esteemeth . and therefore the church glorieth that god is their god , and makes claime to him as s. paul , i live by the faith of the sonne of god , who loved mee , and gave himselfe for mee . and as thomas , my lord & my god. this is the best evidence of a true christian , whose estate is no way knowne better , than by his estimation . whom have i in heaven but thee , or in ●arth in comparison of thee ? sayth david . it implieth likewise a duty of resignation to christ in life and death , because we are not our owne , and therefore are in all things to bee at his disposing , to bee led what way hee pleaseth , and to pursue his directions , though to the crossing of our corrupt nature , to be content to goe to heaven , as he will lead us , by faire wayes , or foule wayes ; by faire death , or bloudy death , if by any meanes wee may attain to the resurrection of the dead , as s. paul sayth it . besides this , wee must have a care to implead this , and to improve it , as the apostle doth here , whether wee live or dye , we are the lords . he will have care of us , and therefore we ought to serve him . it is a speciall after-part to bee able to make it good to god , in all troubles and conditions whatsoever , i am thine , lord save me ; i am thine , lord teach mee ; i am thine , lord protect me . avouch and make it good against the temptations of satan , ( urging thee to distrust ) i am not my owne , i am gods , and christs ; and therefore , if thou hast any thing to say to mee , goe to him that hath paid my debt . thus plead the goodnesse and graciousnesse of god. plead it against temptation to sin . i am not mine owne , i am bought with a price . my body is not for uncleannesse , but for the lord. plead it against our own consciences in times of desertion , search narrowly wha● we have of christs in us , and doe not cavill against our selves too much in times of temptation . if wee have but desires of the soule to god , lose not any thing that is good : if i renounce my interest in christ , i am where the divell would have me ; then hee can doe any thing with us . and therefore plead it against our owne distastfull hearts , in times of darknesse . i give my selfe to him , and my desires are to him , my faith is little , but yet something , my love is litle , but yet i love the lord , i believe , help my unbeli●f . we must take notice of any thing christ hath wrought in our spirits , that we may implead our interest on all occasions : for if wee yeeld to despairing hearts in times of temptations , we are gone . therefore say with ioh , if thou kill me , i wil trust thee . lye at christs feet ; if thou wilt damne me , so it is , i will lye here , and wait here . for if i have not present audience , i shall have it , god wai●eth to doe them good that wait for him . hee will try our spirits whether wee will take a seeming repulse : therfore we must ( as the woman of samaria ) grow on christ , and catch at his words . and as the servants of benhadad , who retorted on ahab presently , thy servant benhadad . and as we must implead our interest , so we must improve it in the whole course of our life , and in all conditions what soever , if we have any losse , or crosses , yet the soul can say , christ is mine , and i am christs . though a man taking a journey lose things of lesse value , yet if he hath a pearl left him , he is content : for hee hath that that will make him a man. and therefore be not much disconsolate for any crosses . they cannot take away my christ , my promises , the comforts of the spirit , i have a christ , and in him all that shall be for my good . improve it in all opposition of flesh and bloud : hell , and the instruments of hell , satan and wicked men , they are mine e●nemies ; but it christ be my friend , it matters not , christ can make our enemies our friends . and all things are ours , if we be christs , we have a general charter ; things to come are ours , life ours , death ours : and therefore if wee be christs , make use of him . as it is basenesse of spirit , to rest in any thing in the world but christ , so it is basenesse of spirit for us that are christs , to bee dejected for any thing in the world : wee have the treasure , wee have the mine , wee have the sunne , what if we lose a beame ? we have a spring , what if the streame bee dried up ? it christ giveth us himselfe , it is no matter what we lose . but we are sure of him , for in life and death , wee are the lords . and therefore let us hence answere all objections . oh that we should have such grounds of comfort and stabilitie , and yet make no more use of them ! i● these things were fresh in our thoughts , nothing would ●iscourage us . if you ask● , how shal we know in particular , that it is so indeed , that wee are ch●●st● ? i answer , if we have given our selves to him by a contract of our owne , if wee bee married to him , you know mariage must have consent of both parties . those that give not themselves up to christ , to bee his , they are not his . they that live under the power of any sin against conscience , as their lord , that love any thing better than christ , and will not part with it for christs sake , christ is not theirs , for they bee ingaged another away . againe , if we live to christ , we are sure wee are his : if wee ●oe not live to christ , we are not his . if christ be ours , as the life which we live is his , so our course of living will bee to him : wee shall direct all our courses to him , making him our last end ▪ and therefore if we will know whether we be christs , what is the scope of our lives ? what is our aim ? if so be that christ may be glorified by me , i am content to part with any thing , with life it selfe , i may know that i am christs . he that will not deny all , that hateth not father and mother for my sake , is not worthy of mee , sayth christ. self-deniall , and ha●red of all things in cōparison of christ , argueth an interest in him . therfore it is a great deale of grace , and the soule is much subdued , before it can say , i am christs , and christ is mine . for when sin , and other withdrawings from christ , are to be di●●erted , first there is much adoe in the understanding , with reason . have i reason to doe this ? well if my judgement say it is good , yet my wil saith it is better to have my will , than to yeeld to god , though i hazard the ruine of my selfe . oh this is a fatall naughty disposition , and a signe of ruine : yet the reputed happinesse of many men , consisteth in their chiefe misery . again , good things first coming to the judgement , are there repulsed . but if they come to the will , there they be more opposed . and then the affections make a stirre , and bu●sle , love and hatred , and ingagements to worldly things , and all to hinder our claime and interest to c●rist . but hee must bee set up in place of selfe-love , before hee can say , christ is mine , and i am christs , and that is an hard matter . therefore let us consider what our aime and scope is . in a word , if we be christs , undoubtedly we will side with christ , who is on my side , who ? sayth iehu ? in ill , and doubtfull times , christs calls are for a partie , and calleth our , where is my party ? who standeth for me ? who owneth christ and his truth , and doctrine , and good wayes , honesty and religion ? who is on my side , sayth christ ? why i am for the lord ( as in the prophet isaia● , sayth the soule , that can owne christ. it christ will owne us , we shall own him : if we be ashamed of him , he will bee ashamed of us , at the day of judgement . they that for hope of preferment , and to be some body in the world , can crosse their own consciences , & christ in their consciences , by doing that which by his spirit he telleth them is naught ; are they christs , when they set up selfe as an idoll above christ , and side with the world , and the flesh against christ ? againe , he that can say in truth of heart , christ is his , and he is christs , he will solace himselfe , delight himself , and live upon this comfort : it is a rich claime , and there will bee spirituall wisedome , where there is this interest to implead and improve it : it is not given to lye dormant , but grace is given with it , to improve it , and live upon it . all that is christs , will please him that hath christ , his truth is sweet to him , the lords day , the lords work , the lords servants , the lords ordinances , whatsoever hath the stampe of the lord , it is sweet to him ; because he is the lords , and the lord is his . this is contrary to the disposition of that generation that can cunningly despi●e persons , and causes , if they see any thing in them opposite to their own base courses and lusts . but above all , where christ is any mans in truth , the spirit of christ is in that mans heart , a witnessing spirit , and a sancti●ying spirit . the spirit will witnesse an interest , and fit and sanctifie the soule , as a gracious vessell for christs service here , and for glory hereafter . and though the spirit witnesse not so lowd , that hee is christs , yet he may know by the worke of the spirit , that christ is his : for the spirit frameth him 〈◊〉 a connaturall disposition to christ , and all that is christs . they love his wayes , and government . a gracious man would not bee under another government than christs , if hee were to choose . he hath made his choyce indecd ; but if hee were to choose , hee would have christs government , because he findeth a sweetnes in it , and a suitablenesse to the dignitie of it . a man never findeth himsel●e more himselfe , than when he is most gracious . carnall men , though they submit to ourward meanes , yet they cast away the bond of christ , they cannot endure the yoke ; but they that are christs , have a connaturall disposition to the government of christ. and they complaine to christ of other lords . other lords rule me : this lust reignes in me , lord subdue it , claime thine owne interest , let nothing rule in me , but thy spirit . i am weary of my inclinations to this and that lust . and so there is a conflict ever maintained . to stirre us up in a word to labour to be more under the government of christ , and to get assurance of it , let us consider if we be not christs , who●e are we ? there is but two kingdomes , if christ rules us not , the divel and the world must rule us . and what kinde of subjection is it , to bee subject to our owne lusts ? to a damned world , and to satan ? is it not to bee ruled by our enemies ? and base enemies . our lusts are baser than the divel himsel● . for the divel is a substance , and ruleth by them . now who would bee willing to serve an enemy ? nay to bee aservant of servants , to bee under these tyrannicall enemies , restlesse enemies , that do incroach upon us more and more : and all the fruits wee have by their service , is shame , and griefe , at the best , and shall wee serve those that will pay no better wages ? yet this is the condition of all that have not christ for their lord : they serve some base lust , and satan , a tyrannicall lord , that in stead of better rewards , punisheth them with eternall destruction ▪ so that they serve him with the price of their owne soules . i beseech you seriously consider of it , and put this qu●re to your soules ; i have lived in such and such a sin , but what is the fruit of it ? the best is shame , if i am not ashamed here , it will end in eternall shame . so that it is a sweet thing to be under the government of christ. it is utile dominium , a dominion for our good . and lest we should be discouraged , take heed of all temp●ations , that withdraw us from the love of christs government , because our nature is opposite to this yoke . if they seaze upon us , wee shall be great losers by them in our reputation , and in much of that comfort , which otherwise we might have gotten . beloved , you shall lose nothing by christ. what we lose for his sake , we shall gaine in peace of conscience , in grace , and in this world too , if hee seeth it good . no man ever lost by the service of christ. let a man lay beginning ●nd end together , and tell me , if he hath gotten any thing by serving his lusts : for god payeth him home here , in much terrour of conscience and crosses , and losses at the end , besides hell hereafter , though at first hee enjoy some seeming comfort . and therefore lay it as a principle , that gods service is the best and most profitable service . i but it appeareth to the view of the world , that they that sticke close to christ , and will disclaime all for a good conscience , fall into this and that misery , first , the reason is , because they bee not good enough , it may be they be negligent in the service of christ , and therfore god will purge them , and make them better , and will try their graces , that they may know themselves the better , secondly , one maine end is , indeed christ will suffer his to bee exercised with this and that affliction , that hee may have glory in his servants , that the world may see he hath some th●● are content to lose something for his sake , that will part with any thing , and breake with any man that they may please the lord. thirdly , if wee serve christ , hee will speake to our consciences , that it is not in vaine to serve him , howsoever things fall out in the world ▪ i confesse there is a mystery in christs government , which we must take notice of ; wee can give no reason why his enemies should so reigne , & his church be put under hatches . only in generall we know , that all this in conclusion shal serve for the churches good . and all shall worke for the best to them that love god. god is all this while a working the churches good , and the enemies ruine , though wee see not the mysterie of christs kingdome . i beseech you labour to make a good use of this , get under christs government , and when flesh and bloud shall put up a pe●ition , or suggest any thing , give it a non-placet , deny the petition , say i am christs , and i owe n●thing to any but to christ ; therefore not to sinne , or my selfe . all my debt is to the spirit , and to christ , therefore i will sow to the spirit , not to the flesh . i am bought with a price , my libertie cost christ deare , therefore i will dye honorably , rather than prostitute my selfe to any base courses . thus wee should have high thoughts of our selves . and upon all temptations suggested to us , make use of this consideration , that wee are not our owne , but christs . finis . notes, typically marginal, from the original text notes for div a12177-e180 conclusion . the first generall observation , or doctrine . the second generall observation . quaest. answ. revel . 1. 18 the actions of wicked men end in self . deniall for christ. our condition in christ is better then in our selves . all our losse is made up in cheist . tobe in christ is better then in our selves . christs resurrection is our onely comfort . notes for div a12177-e2190 simile . self-will breeds our misery . every thing is to be improved to our last end . the whole life of a christian is to christ. hee regards not the incouragement or discouragement of the world . a true christian liveth to the church of the christ. carnall men live not at all to christ. christs glory and our salvation is joyned together . simile . they finde themselves with joy , that lose themselves in god. a christian learneth how to carry himselfe not onely to himselfe , but to christ. notes for div a12177-e3440 to live to christ is to seeke his ho. nour in all things . a man is neither for , or to himselfe . the heart is not quiet till it resteth in god its centre . 1. cor. 10. 31. god looks not at parts but holinesse in duties . 1. reason . christians aimes end in christ. simile . mat. 6. 33. psal. 27. 4. luke 10. 4● vse . object . answ. simile . selfe ends hindreth dutie . motives . object . answ. reason . notes for div a12177-e5050 doctrine . micha . 6. 7. sin cloudeth the eye of the soule . how to live to christ. common actions by the spirit are made holy . inference . a christian is christs in life & death . iohn 17. wee are christs by covenant . beliefe the answer of a good consciscience . reason . it is our comfort to have christ our lord. question . answer . christ ●ur lor● before and after death . obj●ct . answer . phil. 2. 10. christ answereth all satans accusations in defence of his children . chr●sts love 〈◊〉 and eternall . christ is ours , and wee are his . a christian is happy in all condition , our happines in christ is everlasting . ground of● comfort . a christian dieth not . psal. 116. god noteth every thing done to his children . they shall do their work for which they came . whatsoever they have , is pretious to the lord. of direction to give our selves to christ. object . answer . psal. 12. 4. nothing our● . we must not be regulated by others opions in religion without ground . vse . nothing our owne . 2 vse . phil. 3. we must bee subject to god in all conditions . it is our chiefest comfort that god is ours , and we are his , and to improve it . notes for div a12177-e8120 negative . affirmative . ground of both . christ our lord as the second person . lord by donation . lord by conquest . lord by ransome . lord by satisfaction to divine justice . lord by our submission to him . lord in all conditions . lord by his care over us . illustration . the last end of a christian is most fruitfull . primum mendacium . popish errour . will , the ground of controversie between god and us . we are the lords by particular application . assurance a fruit of faith . how the soule maketh christ his , & the course it is to take . vngodly men deny their baptisme . all assigned to god. sinne in the children of god is as a rebell ; in the wicked as a lord. phil. 3. 8. a christians duty in time of desertion . 1 king● 20● 33. grieve for nothing but the losse of christ. hee that hath christ hath all things . question . answer . how to know our selves to bee in christ. selfe-deniall argueth the subjection of our hearts to christ. 2 kings 9. 32. who denieth christ here , shall bee denied by him in heaven . a note of a true christian . the spirit witnesseth our interest in christ. a gracious man most of all enjoyeth himselfe . psalm . 2. though sin be in a christian , yet it reigneth not . the divell ruleth by sin . caveat to avoyd temptation . object . answer . complaints arise from our owne negligence . christs government is mysticall . vse of exhortation to get under christs government . the riches of mercie in two treatises: 1 lydia's conversion. 2. a rescue from death. by the late learned, and reverend divine, richard sibbs, doctor in divinitie. published by the authors own appointment, and subscribed with his owne hand to prevent imperfect copies. sibbes, richard, 1577-1635. 1638 approx. 170 kb of xml-encoded text transcribed from 137 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12191 stc 22501 estc s100975 99836802 99836802 1090 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the 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(eebo-tcp ; phase 1, no. a12191) transcribed from: (early english books online ; image set 1090) images scanned from microfilm: (early english books, 1475-1640 ; 1188:9) the riches of mercie in two treatises: 1 lydia's conversion. 2. a rescue from death. by the late learned, and reverend divine, richard sibbs, doctor in divinitie. published by the authors own appointment, and subscribed with his owne hand to prevent imperfect copies. sibbes, richard, 1577-1635. [2], 108, [16]; 146, [2] p. printed by i[ohn] d[awson] for francis eglesfeild, and are to be sold by him at the signe of the marigold in pauls church-yard, london : 1638. printer's name from stc. 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review (qc) and xml conversion the riches of mercie . in two treatises ; 1 lydia's conversion . 2. a rescue from death . by the late learned , and reverend divine , richard sibbs , doctor in divinitie . published by the authors own appointment , and subscribed with his owne hand to prevent imperfect copies . 1 sam . 2.6 . the lord killeth , and maketh alive ; hee bringeth downe to the grave , and bringeth up . london printed by i. d. for francis eglesfeild , and are to be sold by him at the signe of the marigold in pauls church-yard . 1638. lydias conversion . act. 16.14 . and a certaine woman named lydia , a seller of purple , of the citie of thyatira , that worshipped god , whose heart the lord opened , that shee attended to the things that were spoken of paul. and when , &c. the holy apostle saint paula vessell of mercie , having found mercie himselfe of god , was a fit instrument to preach mercy to others . hereupon he was appointed to be a preacher to the gentiles . among the rest of the gentiles , he was called to preach to them of macedonia , and it was by a vision , as we see in the former part of the chapter . a man of macedonia , appeared to paul by night and sayd come to macedonia ▪ and helpe us . indeed the state of the people of macedonia called for help , as now the state of many people doth : though there be not such a vision as a man of macedonia , yet their wretched estate ( being under the kingdome of satan ) cries come and help us , though they doe not crie with their mouthes , yet their estate cries . the apostle upon this vision , takes his journey to come toward macedonia , and he stayed there a good while ; hee abode certaine dayes . though god called him to macedonia : yet god did not giue him great incouragement for the present . this is the manner of gods carriage , not to discouer at the present what he wil doe , but leads people on by gentle incouragements : and to humble them the more with little fruit at the first , hee abode there certaine dayes , without any great fruit . afterwards he goes out to philippi ( the cheife city in macedonia , and on the sabbath day , the people were gathered together : a company of women were resorted together , and there he preached to them : as indeed holy communion is never without a blessing ; they met together on a good day , the sabbath , and for a good end they were met together ; now paul tooke the advantage of their meeting together on the sabbath day , he cast his net , and he catcheth one with her family , namely lydia . the gospell was a sweete savour of salvation to her . hereupon there is a discourse of lydia , a short story of lydia , a story worthy to bee thought of , which is in the words of my text . a certaine woman named lydia , &c. shee is described first by her person , and sex , a certaine woman . by her name lydia . by her calling a seller of purple . by her citie thiatira . by her pious disposition , shee worshipped god. and then her conversion is set downe , by the cause of it . god opened her heart . and what followed upon that opening of her heart , shee attended to the things that were spoken by paul , and likewise shee was baptised with all her household . and then the sweet fruit that this conversion of her with all her household had presently shee shewed the loue ( that shee felt from god in converting her ) to the blessed apostle and his company , shee besought them saying , if yee haue judged mee faithfull to the lord , come to my house , &c. which words i shall vnfold as i come to them . and a certaine woman named lydia , a seller of purple , &c. first here-is a description of her person , and sexe , and name , and calling , and city , and disposition . god takes notice of all the particulars of those that are his , he delights to speake of them , those that haue their names written in the booke of life , hee knowes their names , and callings , and persons , they are as iewels in his eye , they are written on the palmes of his hands , hee takes more speciall notice of them then of the rest of the world : therefore the apostle is very punctuall in the description of all particulars . for her person i will be very short , i will giue but a note or two , and so come to that i mainly ayme at , her conversion . a certaine woman named lydia . for her sex , shee , and the rest were women that were gathered together , as wee see in the former verse . in christ iesus there is neither male nor female . sin came in by a woman , and the meanes of salvation was by a woman too , here were a company of women gathered together . for the most part women haue sweet affections to religion , and therein they oft goe beyond men . the reason is , religion is especially seated in the affections : and they haue sweet and strong affections . likewise they are subiect to weakenesse , and god delights to shew his strength in weaknesse . and thirdly , especially child bearing-women , bring others into this life with danger of their own , therefore they are forced to a nearer communion with god , because so many children as they bring forth , they are in perill of their liues . therefore the apostle here mentions a company of women that were gathered together , and among the rest , a certaine woman named lydia . what! a woman to bee the foundation of the church of macedonia , a poore woman , and then a gaoler afterward , a rugged rough gaoler : for these to be the foundation of so famous a church as philippi and other churches in macedonia ! oh! yes ; the kingdome of heauen is as a graine of mustard seed small in the beginning . it is so in regard of the church it selfe ; and in regard of the grace , that euery particular member hath , it is little and weake beginnings christians are not as the angels were , perfect at the first : the church growes by little , and little . therefore we should not be discouraged when the plantation of the gospell hath poore successe at the beginning : we see in the church of macedonia , there was little successe at the first : a woman and a rough gaoler , a gaoler that both by calling , and disposition , and custome was a man , hard and hardned too : yet these two were the foundation of a great church . was it not so among our selues ? the church of latter times , in the time of reformation , how began it ? by a child , and a woman , king edward the sixt , and queene elizabeth of famous memory ▪ therfore as the prophet sayth , who art thou that despisest the day of little things ? despise not little things . there is nothing lesse then grace at the first : but as christ the stocke of iesse , rose from the dead and rose up to heaven , and overspreads the world now so euery christian riseth of meane beginnings : and so doth the church it selfe . a certaine woman named lydia , shee was the foundation of a famous church . then shee is set downe by her calling . a seller of purple . god allowes callings . the calling of christianity is shewed in particular callings , which are sanctified by god to subdue the excesse of corruptions . men without callings are exceeding vicious , as some gentlemen , and beggars , in this i may ranke them together : those that haue no callings , nor fit themselues for a calling , and that are out of a calling lawfull . callings are lawfull . and so this calling of commerce , and trade , a seller of purple : though for the most part men gather a great deale of soile , and corruption , by commixture of manners with those they deale with : yet there must be commerce , and this particular commerce of selling of purple . the body of man needs many callings , there is not a part of mans body , not one member , but it sets a particular calling on work therefore this life is a life of many necessities ? and there must be callings and trading , and this particular trading , selling of purple . it may seeme superfluous , but it is not altogether : for garments are for 3. ends . for necessity . ornament . distinction . now purple , howeuer it be not for necessity , it is for ornament , and distinction , for magistrats , and the like , persons of great quality . how-ever the pride of the times hath bred a confusion , that one will goe as well as another yet god that allowes distinction of callings , and persons , allowes distinction of habit , and attire therefore selling of purple is lawfull and the wearing of rich attire . kings daughters went in such , as it is sayd of davids daughters . so there bee not over much delicacie : for delicacie in this , in these times is fatall as there be many in the city , and in the countries that are given to over-much nicitie , and sumptuousnes in this kind ; it is a fore runner of ruine . otherwise it is lawfull ( for those that may , ) to weare purple , as it is lawfull to sell purple , so that ( as he sayd to the great emperour ) they doe not consider the purple so much , as that the purple couers dust , and base flesh that must turne to dust and ashes , and rottennesse ere long , so that people bee not lift up in that , that is borrowed from the poore creature , from wormes . it is a strange thing that men should be so sicke in their fancie , as to thinke themselues the better for that they beg of the poor creature : so a man take heed of fancie and pride , it is lawfull to use purple , shee was a seller of purple , so much for her calling . shee worshipped god. shee was perhaps a iew , and looked for a messias . there were 3. sorts of people before christ. the iewes and those that we call prose lites ; and religious persons fearing god. shee might be one of the three it is not certaine what shee was . certainely shee was one that feared god ▪ she had some religion in her , though yet shee was not ripened in the true religion , shee was a woman that feared god. from such kind of places as this , we haue occasion to speake of workes of preparation . saint paul was sent to her , shee was a woman that feared god. to speak a little of works of preparation . it is true , god usually prepares those that hee meanes to convert : as we plow before we sow , wee doe not sow among the thornes , and we dig deep to lay a foundation , wee purge before cordialls . it is usuall in nature , and in grace preparations : therfore preparations are necessary . there is such a distance betweene the nature , and corruption of man , and grace , that there must be a great deale of preparation , many degrees to rise by before a man come to that condition hee should bee in , therefore preparations we allow , and the necessity of them . but we allow this , that all preparations are from god , wee cannot prepare our selues , or deserue future things by our preparations ; for the preparations themselues are of god. and thirdly , though we grant preparations yet we grant no force of a meritorious cause in preparations to produce such an effect as conversion is : no ; only preparation is to remooue the hindrances , and to fit the soule for conversion that there may not be so great a distance beetweene the soule , and conversion , as without preparation there would be . but when is preparation sufficient ? when the soul is so farre cast downe , as it sets a high price on christ , and on grace aboue all things in the world , it accounts grace the onely pearle , and the gospel to be the kingdome of heaven : when a man sets a high price on grace more then all the world besides then a man is sufficiently prepared , some poore soules think they are neuer prepared enough : but let them looke to the end that god will haue preparation for that is , that a high price be set upon the best things , and value all things but grace meanely in their owne ranke , when a man is brought to that pitch that by the light of the spirit , hee esteemes all nothing but christ , and that hee must be had , and he must haue sauing grace let him neuer talke whether hee bee prepared or no. this disposition shewes that he is prepared enough , at least to bring him to conversion . now , god in preparation for the most part civilizeth people , and then christianizeth them as i may say : for the spirit of god will not be effectuall in a rude wild , and barbarous soule , in men that are not men ; therefore they must bee brought to civilitie , and not only to civilitie , but there must be a worke of the law , to cast them downe , and then they are brought to christianitie thereupon . therefore they take a good course that labour to breake them from their naturall rudenesse , and feircenesse : as by nature every man is like a wild asse-colt , there cannot be more significant words a colt , an asse colt , and wild . now ther is no sowing in the sand or on the water : there is no forcing of grace on a soule so farre indisposed that is not brought to civilitie , rude , and barbarous soules therefore gods manner is to bring them in the compasse of civilitie , and then seeing what their estate is in the corruption of nature to deject them and then to bring them to christianity as we see here in lydia . for howeuer there is no force of a meritorious cause in preparations to grace , to raise up the soule to grace : for alas that cannot be ! it is not in it , to produce such a blessed effect : yet notwithstanding it brings a man to a lesse distance then other wild creatures that come not within the compasse of the means . therefore vsually to those that use the talents of their vnderstanding and will , that they haue well , god after discovers himselfe more , and more . therfore let all be incouraged to grow more , and more to courses of civility , and religion , and wait the good time , till god shine on them in mercy : for though those courses can neuer produce religion , yet it brings men to a proximity , and nearenesse to god , and christ , more then those that stand further off . but i will not force this point further at this time shee was a woman that feared , and worshipped god. shee was faithfull in that light shee had , and to him that hath shal be given . shee worspipped god. not in any sight of her owne , she had the grace of god from the spirit of god. all feare comes from the spirit of god , initiall feare , and ripened feare , all feare is from god , but i will not conflict with adversaries at this time . you see the person , a woman , her calling ; a seller of purple , and her pious disposition , shee was such a one as worshipped god ; and she heard paul. the sweete providence of god , brings those that belong to election , vnder the compasse of the means at one time or other . let the divell , and the instruments of the divell , rage and oppose , and doe what they can ; those that belong to god , god will haue a time to bring them within the compasse of his calling , and effectually call them by his spirit . as here lydia , there was a sweete preventing providence that shee never thought of , god brought an apostle for the saluation of her soule , shee heard paul and was converted . to come to the description of her conversion in the next words . whose heart the lord opened to attend to the things that were spoken of paul. god opened her heart . to what purpose ? to attend to the things spoken of paul. god by the word preached opens the heart ; to attend to the word : by the word , we are fitted to the word . the spirit and the word draw us to themselues : the spirit , and the word draw us to regard the word , by the word her heart was opened to attend to the word . first i will speake of the opening her heart : and then of her attending upon the word preached by paul. god opened her heart . shee was a religious woman yet her heart was shut before god opened it . shee was religious in her kind , yet her heart must be further opened before shee could bee saved . there is no staying in preparations in this or that degree : as many abortiues in our times that make many offers ; they haue the spirit of bondage , and are cast downe : but there they stick and neuer come to proofe . but those that will attaine to salvation , must not rest in religious dispositions , in good affections , and gracious offers , they must goe on further and further , as wee see here , god opened her heart . obserue then in the opening of the heart these things . 1 first the heart is naturally shut , and closed up as indeed it is to spirituall things : it is open enough to the world , and to base contentments here , but it is shut to heauen and heauenly things , naturally it is cleane locked up . partly in its owne nature , being corrupt , and earthly , partly because sathan he beseigeth all the senses , and shuts up all . there is a spirit of deafenesse , and blindnesse , and a spirit of darknes , and deafnesse in people , before god hath brought them by the powerfull worke of the gospell , from the kingdome of satan , that poffesseth every man naturally . naturally therefore our hearts are not open , but locked and shut up ( that is supposed here ) so that except god be mercifull to breake the prison as it were , whereby by vnbeleife , and the wickednesse of our nature we are shutt up , there is no hope of salvation at all . god opens the heart . the second thing is this , that as our hearts are shut and closed up naturally : 2 so god , and god alone opens the heart , by his spirit in the use of the means , god opened lydia's heart . god hath many keyes , he hath the key of heauen , to cōmand the raine to come downe , he hath the key of the wombe , the key of hell , and the graue , and the key of the heart , especially , he opens , and no man shuts , and shuts and no men opens . he hath the key of the heart , to open the vnderstanding , the memory , the will , and affections . god , and god only hath the key of the heart to open that , it is his prerogatiue . he made the heart , and he onely hath to doe with the heart , he can vnmake it , and make it new againe , as those that make locks can doe . and if the heart be in ill temper , hee can take it in peices , and bring it to nothing as it were ( as it must be before conversion ) and he can make it a new heart againe . it is god that opens the heart , and god only . all the angels in heauen cannot giue one grace , not the least grace ; grace comes meerly from god : it is meerly from god : all the creatures in the world cannot open the heart , but god only by his holy spirit : for nature cannot doe aboue its sphere ( as we say ) aboue its owne power . naturall things can doe but naturall things . for nature to raise it selfe up to beleeue heavenly things it cannot be . therefore as you see vapours goe as high as the sunne drawes them up and no higher : so the soule of man is lift up to heauenly th●ngs by the power of gods spirit : god drawes us and then we follow : god i say onely openeth the heart . because there is not only want of strength in the soule , 1 to open it selfe : but likewise there is enmity , and poyson in the heart , ●o shut it selfe , and shut out all goodnesse . a man hath no senses to spirituall things ; no eyes , no eares , no taft , no life . nay there is an opposition to all . 2 a naturall man perceiveth not the things of god , neither can he , he wants senses : and those senses hee hath are set against goodnesse , as the apostle saith he esteemeth them foolishnesse . i need not bee much in so easie an argument , that you are well enough acquainted with . naturally the heart is shut , and god only must open it . this should teach us patience , when we can do little good with those that are under us by all our instructions , and corrections wait the due time . grace is not of thy giving , the heart is not of thy opening , or of any mans opening : therefore as it is 2 tim. 2. waite , and beare with patience men of contrarie minds , waiting when god in due time giue them grace to repent . grace is gods creature it is none of our owne . therefore take heed that we be not short , & angry spirited , if we cannot haue all we would haue of those that are under us , children , or servants , let us waite gods time , he opens the heart in his time . and if wee find not grace wrought in our owne hearts at the first , or second or third sermon let us doe as hee at the poole of bethesda , lie there till the angell stirre the water , till god bee effectuall by his spirit . god doth it and he only doth it , only we must waite , he will doe it in his good time , be not ouer short-spirited . this we ought to obserue out of these words god opened the heart of lydia . the heart is put for the whole soule , he opened her understanding to conceiue : for all things beegin with heauenly light of the understanding all grace comes into the soule by the understanding . there is no sanctifying grace in the affections but it comes by enlightning the understanding , we see the grounds of it in the understanding first : god opens the understanding , and then he opens the memory to retaine . that the memory may bee as the pot of mannah to hold heauenly things : he opens and strengthens it with retention to keepe them , and he opens the will to close with holy things , and the affections to joy and delight in them . so the heart is the whole inward man , he not only enlightens the understanding , but infuseth grace into the will , and affections , into the whole inward man. we must take it in that extent for else if god should only open the understanding , and not through the understanding flow into the will by the power of his spirit , the will would alway rebell : as indeed it is a poysonfull thing ; there is nothing so malicious next the divell , as the will of man. god will haue one way , and it will haue another : therefore god doth not only open the vnderstanding to conceiue , but he opens the will to close with , and to imbrace that that is good ; or else it will take head , and take armes against the understanding in that that is good , and neuer come to the worke of grace : therefore take it so , he opened the will and affections as well as the understanding : though what-soeuer is in the will , and affections , comes through the understāding , as well as heate comes through light . god opened her heart , to what end ? to attend to the things that were spoken of paul. the word signifies , to applie , and set her mind to the things that paul said , to joyne and fasten the mind , to what paul sayd . first you see then , here is the opening of the heart before there is attending , before there can bee any attending , and applying of the mind , the mind must be sanctified , and strengthened : the soule must be sanctified before it can attend . the reason is ; nothing can flow but from a sutable facultie , and ability to attend is a power and act of the soule , it must come from a sanctified power of the soule , the heart must first bee opened , and then the heart attends . god sayth , he will circumcise the heart , and then we shall loue him , he sanctifies the heart , and then it loues him . god changeth and altereth the frame of the soule , and then holy actions come from it . first , grace begins with the abilities and powers of the soule , the heart is opened , and then come holy actions sutable . there is no proportion betweene holy actions , and an vnsanctified soule , the heart must first be opened , and then it attends . whose heart the lord opened that shee attended , &c. you see then in the next place , that god opening the heart of any christian , it is to carrie the attention to the word . god by grace carries the heart to the word , shee attended to what paul spake . where true grace is wrought it carries not to speculation or to practise this or that idle dreame , but where the heart is open , grace carries to attend to the word , especially to the good word the gospell of christ. as grace is wrought by the word : so it carries the soule to the word . and therefore it may be a use of tryall to know whether wee haue our hearts wrought on by the grace of god or no , whether god by his spirit haue opened our hearts or no ? if our hearts be carried to the blessed word of god to rellish that . if they be , god hath opened our hearts to attend to the word . and there is no better evidence of a child of god , then that that is fetched from the affection that hee carries to the word and blessed truth of god : oh! he rellisheth it as his appointed food , he cannot be without it , take away that , and you take away his life . my sheepe heare my voyce , you are none of mine because you heare not my word . a delight in the blessed truth of god is an argument that god hath first opened the heart . therefore poore soules when they want good evidence , when they doubt whether their estate be good or no ? let them consider what rellish they have of diuine truths . whether it be connaturall to the word or no ? whether it be savourie or no ? whether they could be without the meanes of salvation or no ? and let them judge of themselves by their delight in gods truth , her heart was opened to attend to the word . shee attended to the things which were spoken of paul. which were the blessed truths of salvation . the forgiuenesse of sinnes , the free mercy of god in christ. the particulars are not set downe , but it was the gospell , and shee beleeued upon it , therefore it must needes be the word of faith : we see heere then , that the seed and ground of faith is the gospell . her heart was opened to attend to that , that paul spake which was the gospell . and indeed so it is . the foundation of faith , the word of faith is the gospell : nothing can breed faith but the word of god : for how can wee hope for heauen , and happinesse , but by the mind of god discovered ? can we looke for any thing but god must discover his mind to bestow it ? and where haue wee the mind and bosome of god opened to us , is it not from the scriptures the word of god , from the good word especially ? it is called the word of grace , and the word of the kingdome , and of glory ; the word of life : because by it all these blessed things are conveyed to us . now it is not the word simply here , but the word spoken by paul , that is , the word preached by an authorized minister , is the usuall meanes of faith , her heart was opened to attend to what was spoken by paul an authorized minister , so the word preached is the ordinary though not the sole foundation of faith . therefore the apostle saith , that god by that converted the world , by the foolishnesse of preaching , and in the ladder of heauen in rom. 10. how shall they call on him of whom they haue not heard and how shall they preach except they bee sent : so there is no faith without teaching . the point is playne , you heare it oft : the word is the ground of faith , and the word especially as it is preached by a paul , by a minister unfolding it . therefore be stirred up as yee fauour the soules of gods people , to pray to god to send labourers into his harvest , and to pray that the gospell and the preaching of it may haue a free passage , that god would set vp lights in all the darke corners of the kingdome , and every where to those that are in darkenesse , and in the shadow of death : and blessed are their indeauour that labour , that the gospell may be preached in euery part of the kingdom . for we see here , it is the word unfolded , the unsearchable riches of christ spread open , the tapestry laid open , that usually beget faith . the mine must be digged : people must see it familiarly layd open . therfore saith he here , lydia's heart was opened , and shee attended to the word spoken by paul. let this teach us to set a price upon the ordinance of god : doth god set up an ordinance ; and will he not giue vertue , and power to it ? yes : there is a majesty , and a power in the word of god to pul people out of the kingdome of sathan , to the blessed light of gods kingdome . it was the word , and the word opened by the ministery of paul. but it was the word , and the word opened , and attended to , shee mixed it with her attention and her heart closed with it . there are these 3. goe together . the word , and the word preached , and then attending to the word preachedth at was the ground of her faith , these 3. meeting together . there are these foure things must alwayes be in the senses of our body . 4 if wee will see there must be an object to see , we must see something ; and a facultie to see , our eye ; and then a light whereby wee see we cannot see in the dark and then there must bee an application of the eye to see the object by that light . so in spirituall things there is the blessed truth of god , the mercie of god in iesus christ : that wee may see these things , wee must haue a light by which we may see them . and there must be a power to see which is the sanctified opened understanding , when the understanding is opened , then there is an application of the soule to attend to the word of god , by the light of the word . so that there must be application , and attention to the word : before the word can doe us good , it must be applyed to the object , the tast to the thing tasted , and so in all the other senses . attention is a speciall thing : how many sermons are lost in this citie , that are as seed drowned , that never come to fruite ? i thinke there is no place in the world where there is so much preaching , and no place , where there are so many sermons lost ; why ; because people want a retaining power , and facultie to attend , and retaine and keepe what wee heare shee attended to the word preached . to giue a little direction in this poynt of attending , and applying the mind , not to speake much i will name two or three principall things that i thinke fit at this time . if we would come , 1 as we should , to the word preached : let us search our wants before wee come , and all the occasions wee shall have to encounter with , all temptations , that we are like to encounter with , let us fore-cast by presenting to our soules . i am weake in knowledge , and i want such graces . i am like to encounter with such temptations , i am too weake for it ; i shall meete with such adversaries , i know not how to answer them , i am plunged in such businesses , i shall be lost in them without grace : then the soule comes with a mind to be supplied , and then it will attend , and wll pray for the preacher ! oh lord direct him that he may speak fitly to me , somewhat for my understanding , somewhat for my affections , somewhat to helpe me against such , & such a temptation : this is wanting , and therfore we profit no more by the word then we doe . then when we come to heare the word , 2 let us heare it with all spirituall subjection , as that word that hath power to command the conscience . this is the word of god : the minister of god speaks in the place of god to me . i must give an account of it . i will subject my conscience to it : it is spoken with evidence , and proved , i will stoupe to it . thus we should come with subjection of soule and conscience to whatsoever is taught ; and not come to judge , and censure , or to delight in it as musique , as if wee came to a play , to heare some prettie sentences : but come to heare god , as to the ordinance of god , come as to that word that shall judge our soules at the latter day ; that is the way to attend . then againe , if we would attend , when we have heard the word of god , 3 let us labour by all meanes to bring it neare to us ; that it may be an ingrafted word , that the soule may be leavened by it , that it may be so ingrafted in the understanding , and affections that we may thinke the better , in the vertue of it , and love , and speake , and doe the better as a sience savours of the pla●● it is put into . let us labour that the word of god may be written in our soules in the tables of our hearts : that the truth of god may be neare us , as any temptation shall be neare us , or any corruption neare us . what is the reason wee yeeld to corruptions and temptations ? they are neare , and the word is farre off , we never attended to the word to bring it neare home . if the word were as neare as corruptions , and temptations , that it were ingrafted , and in vested into the soule , we should have the word readie for every temptation : there should not ●e a temptation offered , nor a corruption arise , but wee should subdue it , and beat it downe with the blessed truth of god , accompanied with the spirit . let us labour to get it neare us ; that the reasons of the word and our reason , that the judgment of god , and our iudgement , that the wil of god , & our own wil may be all one : and so to have it incorporated , and naturalized into our hearts , that we may speake and thinke , and doe nothing but that which is divine : that is , to have the word written in our hearts , our attention should be to that end . therefore when we heare , we should doe as nature doth with the meate we eate , it suckes out a strength sutable for every part , every part hath a power to draw out nourishment what is sutable to it selfe : so when wee heare the word of god , we should be able to say this is good for such , and such an end , and never leave thinking of the word of god when wee have heard it , till we have turned the word into our soules , till we have it fixed in our understandings , that we can say , now i know it ; till we have subdued our hearts to it , and we be molded , and delivered up to it , that we can say , now i have it ; now the word is mine . let us never leave the truth wee heare till we be brought to that : alas to what purpose is it to heare except we make it our owne , as nature makes the meate our owne that we eate ! there is a second or third digestion , that goes before digestion be perfectly made , and the meate turned into it . it is ruminating , and meditating , and altering of that wee heare , and working on it that makes spirituall nourishment : thus wee should doe to attend to purpose . and that we may doe it let us adde some meditations to these practises . 4 consider first of all whose word it is . it is the word of the great god , and the word of god for my good it is the good word of god , and the word of god that brings me much good , eternall salvation if i obey it , it is the word of god that brings eternall damnation if i obey it not . it is the word of the great king , a proclamation , a law whereby i shall be judged , and perhaps that word that i shall not heare another time , perhaps the spirit may worke more now then at another time : therefore i will be wise , & give way to the spirit of god , and not beate it backe , perhaps i shal never have such a gale of the spirit offered againe , it may be the last sermon i shall heare while i live : we should have such meditatiōs , we that speak ; as if it were the last time we should speake ; and you that heare , as if they should be the last things that ever you should heare : for how doe wee know but it may be so ? it is another manner of matter to heare , then we take it . take heed how yee heare saith our blessed saviour : we heare nothing but it sets us forward in the way of grace to heaven , or forward to hell , we are helped by it to heaven , or else hardened by it further to hell . we had need to take heed how we heare , we must be judged by that wee heare : and that that wee heare now negligently , and carelesly , god will make good at the day of judgement . we may shake off ( as prophane spirits doe ) the ministers exhortations : but will you shake off depart ye cursed at the latter day ? will you shake off that sentence , you would not heare me , and i will not heare you ? oh! no : therefore shake not that off now , that will be made good then . if thou entertaine the gospell now , god will make it good then ; if thou receive mercie now , he will shew that thou art acquitted then before divels , and angells , and men. let us regard this , and let it make us heare the word with attention as this good woman here . god opened her heart , and shee attended to the things that were spoken of paul. but you will aske , how shall i know a man whose heart is opened , and attends better then another man doth ? i will give two or three briefe rules of discerning . he that by the spirit of god attends to the good word of god to purpose , 1 with an opened underding , he not only knowes the words , and the shell in preaching the word of god , but the things : he knowes not only what faith and repentance is in the words : but he hath a spirituall light to know what the things are , what repentance is , and faith , and love , and hope , and patience , hee knowes the things . and likewise he that hath attended to purpose he can do the things : he not only knowes what he should doe : but by the grace of the spirit , and attending upon the word of god , he knowes how to doe them . grace teacheth him not onely that hee should denie himselfe , and live soberly , and righteously , and godly , but it teacheth him how to live soberly and righteously , and godly . grace , when we attend upon the word as wee should , teacheth us to doe the things ; not only that we should repent , and pray &c. but to doe them it opens the things , and gives abilitie to doe them . and in the next place , 2 those that attend as they should doe , there is a spirituall eccho in their soules to every thing that is taught : that is , when they are exhorted to beleeve , they answer , lord i will beleeve ; lord i will heare , i will repent , and i will take heed of such sins by thy grace ; when god saith seeke my face ; lord thy face will i seeke . this is the answer of a good conscience , this eccho , where there is attention to the word of god by the spirit , there is an eccho to that the spirit speaks , lord it is good , and it is good for me , if i yeeld to this , if i doe not , it is naught for me to put off repentance till another day ; i desire to yeeld now , and oh ! that my heart were directed ; if it be rebellious , and not yeelding , there is a desire that the heart may be brought into subjection to every truth revealed , there is a gracious eccho in them that attend to purpose . then againe those that doe attend from a sanctifing grace , 3 they see things by another light , by a spirit of their owne , by a heauenly light , by a species in their owne kind , spirituall things with a spirituall light . many come , and heare sermons , and can discourse , and wrangle , and maintaine janglings of their owne , and all this out of naturall parts , and out of pride of heart : but a gracious holy man , sees spirituall things by a spirituall light , in their owne kind . a man that is borne in a dungeon , and neuer saw the light , when he heares discourse of the sun , and stars , and earth , and flowers , and plants , he that imaginations what they should be , but he fancies other things : so a man that neuer had spirituall eye-sight , to see spirituall things in their kinde ; he fancies them to bee this and that , but he sees them not by their owne light , many speake and talke of good things , but it is by the spirit of other men , out of books , and hearing and not by a spirit of their owne . he that attends by grace speakes out of a spirit of his owne , and not out of other mens spirits , he sees spirituall things in their owne colours . thus wee see how to discerne spirituall attention . and he that knowes what this meanes , what is it to haue his heart opened to attend , when he goes from hearing the word , he judgeth of his profiting by it not by what he can say by heart ; but by how much the meeker hee is , how much more patient , how much more able to beare the crosse , to resist temptations , and to haue communion with god , so hee values his attending upon the meanes and hearing the word by the growth of his grace , and the decay of his corruptions . shee attended to the things that were spoken of paul. and shee was baptized , and her houshold . shee had the meanes of salvation , and shee had the seale likewise , which is baptisme . we haue all need of seales , wee haue need to hane our faith strengthened : god knowes it betthen wee our selues , we thinke baptisme , and the communion small matters but god knowes how prone wee are to stagger , hee knowes that all seales are little enough ; therefore it is sayd here , shee was baptized , and all her houshold . baptisme is a solemne thing , it is the seale of the covenant of grace : you are well enough acquainted , i imagine , with the thing , therfore i will not enter into the common place , it is needlesse . as the whole trinitie was at the baptisme of christ , so euery infant that is baptized , is the child of christ. and it is a speciall thing that we should meditate of . we slight our baptisme and thinke it needlesse you see the holy woman here would bee baptized presently ; shee would haue the seale of the covenant . there are many that are not booke-learned , that cannot read , at least they haue no leasure to read ; i would they would read their booke in their baptisme : and if they would consider what it ministers to them upon all ocasions they would be farre better christians then they are . thinke of thy baptisme when thou goest to god , especially when hee seemes angrie , it is the seale of the covenant ; bring the promise , lord it is the seale of thy covenant , thou hast prevented mee by thy grace , thou brough test mee into the covenant before i knew my right hand from my left . so when we goe to church to offer our seruice to god , thinke , by baptisme wee were consecrated , and dedicated to god , we not only receiue grace from god but we giue our selues to god. therefore it is sacriledge for persons baptized to yeeld to temptations to sinne , we are dedicated to god in baptisme . when we are tempted to despaire , let us thinke of our baptisme : wee are in the covenant of grace , and haue receiued the seale of the covenant , baptisme . the divell is an vncircumcised , damned , cursed spirit , hee is out of the covenant : but i am in the covenant : christ is mine , the holy ghost is mine , and god is mine , therefore let us stand against all the temptations of that vncircumcised , vnbaptized damned spirit . the thinking of our baptisme thus , will help us to resist the devill , he is a coward , if hee bee resisted he will flee : and what will better resist him then the covenant of grace , and the seale of it ? when we are tempted to sinne , let us thinke , what haue i to doe with sinne ? by baptisme i haue union with the death of christ ; he died to take away sin , and my end must be his . i must abolish sin in my nature ? shall i yeild to that : that in baptisme i haue sworne against ? and then if we bee tempted to despaire for sin let us call to mind the promises of grace , and forgiuenesse of sins , and the seale of forgiuenesse of sinnes , which is baptisme : for as water in baptisme washeth the body , so the blood of christ washeth the soule : let us make that use of our baptisme in temptations not to despaire for sin . and in conversing among men ; let us labor to maintaine the vnitie of the spirit in the bond of peace , to live peaceably . christians must not fall to jarre , why ? there is one faith , and one baptisme , have wee not all one father ? one inheritance , one baptisme , one religion , and shall wee breake one with another for trifles , they forget their baptisme that are so in quarrells . thus if wee would thinke of it , it is such a booke as would be readie at hand for all services . and then for our children ▪ those that god hath committed to us , let us make use of baptisme , do they die in their infancie ? make this use of it , i have assured hope that my child is gone to god , he was borne in the covenant , and had the seale of the covenant , baptisme , why should i doubt of the salvation of my child ? if they live to yeares of discretion , then be of good comfort , he is gods child more then mine , i have dedicate him to god , and to christ , he was baptized in the name of christ , christ will care for him as well , as for me . if i leave my children behind me they are gods , and christs children , they have received , the seale of the covenant ; baptisme , christ will provide for them : and he that provides heaven for them , will provide all things in the way to heaven necessarie . god hath said , i will be the god of thee , and of thy children , they are in covenant , thine they were lord. a man may commit his children to god on his death-bed ; thou gavest them me , and i commit them to thee againe , as before i did by baptisme . all this wee have by thinking of our baptisme . if we looke no further ( as prophane spirits doe not ) then the water , and the elements , we can have no comfort by these things : but wee should consider gods blessed institution , and ordinance , to strengthen our faith . and to our children when they come to yeares , baptisme is an obligation to beleeve ; because they have received the seale before hand , and it is a meanes to beleeve . shee was baptized and her houshold . so good is god where the governour of the familie is good , he gives all the familie good : because he makes conscience in governing , and instructing them ; god crownes their indeavours with successe that they shall be all good . as we see abraham , and his houshold ; the gaoler , and his houshold , zacheus , and his houshold . oh! it is a a blessed thing to be a good governour in a familie ; he brings a blessing upon his house : the church of god is in his house . there cannot be a more honorable title to any house , then to say it is the church of god : that the governour of the familie brings all in subjection to god ; that as he will have all serve him , so he will have all serve god ; that he will not have a servant but he shall be the servant of god , nor a child but he shall be the child of god ; and he labours to make his wife the spouse of christ. thus it should be said of every christian familie , and then they are churches . alas ! in many places now they are hells because there is little regard had of instructing of them . beloved , many poore soules have had occasion to blesse god forever , that they haue bin grafted into such good families . and put case sometimes , thou hast instructed them , and taken paines and there is no good done . when thou art dead ; & twenty yeares after , it may come to their minds , all those instructions , when they are in worse families . oh! in such a place , with such a master i had such instructions , but i had no grace to take good by them : but now i call them to mind : so the seed that was sowen long before may take effect then . this should incourage those that are governours of families to be good . lydia was baptized , and her houshold . and she besought them saying , if you have judged me faithfull to the lord come to my house and abide there . here is the fruit of lydia's conversion , when shee was converted , and baptized , shee intreated the apostles to come to her house , and abide there , and she prevailed , shee constrained them by a morrall kind of violence they suffered themselves to be overcome . if you have judged mee faithfull &c. come to my house and abide there . here is her invitation ; and the argument that she forceth it by . if you have judged me faithfull to christ , then come to my house . to speake a little of her argument , whereby shee forced the blessed apostle , and the rest to her house . if yee have judged me faithfull . it is a most binding argument . if you judge me faithfull , you must judge me a child of god , an heire of heaven , the spouse of christ , you must judge mee all these , and the like . if you have judged mee faithfull come to my house . and if you judge me so , can you denie me this courtesie . it is a conjuring , wondrous forcible argument . if you have judged mee faithfull . it implies that s. paul , and holy men would be more strange else . and so there should not be intimate familiaritie ( converse there may be , but not familaritie ) with those that are not faithfull . indifferent carriage to all alike shewes a rotten heart : those that make no difference betweene good christians and formall hypocrites , no ; but if you have judged me faithfull come to my house . as if she had said , i know your spirits are such , that except you judge me faithfull , you will not take this courtesie at my hands . againe she supposed if paul judged her faithfull he would not denie her that courtesie . those that upon good grounds wee judge faithfull , we should be gentle to them , and easie to be intreated . the wisedome that is from above is so . grace sweetnes the carriage , and alters a mans disposition . those that have felt pittie from god , are mercifull to others . therefore if you have judged mee faithfull , &c. it was an argument of a great-deale of sinceritie , to appeale to their knowledge and judgement , if you have judged me faithfull . if she had not beene sincere she would not have done so : but sinceritie makes a man bold to appeale to god himselfe . lord thou knowest that i love thee saith s. peter , and if there be any iniquitie in my heart saith david , they dare appeale to god and to gods people , if yee have judged me faithfull . in this speech likewise shee desires to have confirmation of her estate from the apostles . and indeed it is a great confirmation of weake christians to have the judgement of strong christians that they are good , if you have judged mee faithfull , doe me this courtesie . and would it not comfort her soule to have the judgement of so strong a man as paul ? it is a great strengthening not onely to have the spirit of god witnesse for us , but the spirit of god in others . and sometimes in temptations , the judgment of others will doe us more good then our owne , in a darke state : therefore wee should appeale to those that feare god to judge us faithfull ; though we be in a mist , and in darkenesse sometimes : that we are not able to judge of our owne condition . and indeed when we judge the people to be truly good , and true hearted to god , we owe them this dutie ? to thinke them good people , and to shew it , it is a debt : we wrong good persons , when wee take wrong conceits of them . shall wee not affect and loue them that god loues ? it is as if shee had sayd , god hath taken me into his family , and will admit mee to heauen , and will not you come to my house ? when christ shall take men to be members of his body , shall not we take them into our company . it is a wrong to good people to be strange to them : sometimes there may by way of censure , in some sin , be a little strangenesse : but ordinary stangnesse becomes not christians , it becomes not that sweet bond the communion of saints . if you haue judged me faithfull . that is the bond . her invitation is , come to my house , and and abide there . you see many sweet graces presently after shee beleived , here is a loving heart ? why did shee desire them to come to her house ? to expresse the loue she did beare to them for their works sake , shee felt the loue of christ by their ministery and now she desired to expresse the fruit of her loue in maintaining them . and not onely so but she desired to be edified by them : shee was yongly planted , and shee desired to bee watered from them . shee knew paul would drop heauenly things , and giue her that that might stablish her , therefore she desired that they would stay at her house , that she might haue benefit by their heauenly discourse , and be built vp , and edified further , and further . so you see these two graces especially upon beleeuing , a bountifull louing heart , shee intreated them not onely to come to her house , but to abide there a good while , as they did . and here was her desire to bee edified . and a boldnesse to appeare to owne christ , and his ministers in dangerous times : for in those times it was a dangerous thing to appeare to be a christian ; they were worse hated then the iewes were , though both were hated : yet christians were , aboue all : therefore false christians would be circumcised , they would be iewes , to auoid the crosse that they might not bee accounted christians . you see in generall , true faith that works loue and workes by loue : it workes loue in the heart , and by loue it works all duties of hospitallity , and bounty by loue . when it hath wrought that holy affection , it works by that holy affection ? you see here it is neuer without fruit , presently faith brings forth fruit , as soone as shee was baptized . shee shewes her loue , to the apostles , and their company , and her bounty and her boldnesse in the cause of christ. we say of a graft , it is grafted to purpose , if it take , and bring forth fruite , so shee being a new sience graft into christ , shee tooke presently as soone as she was baptized into christ , here is the fruite of loue and bounty , and boldnesse in the cause of christ. zacheus as soone as euer he beleeved , halfe my goods i giue to the poore . so wee see the gaoler afterwards presently upon beleeving , he entertained the apostles with a feast and washed their wounds . take heed of a barren dead faith , it is a false faith if thou beleeue indeed faith will worke loue , and worke by loue , as it did in this blessed woman , her faith knit her to christ in heauen , her loue was as the branches of the tree , her faith knit her to the roote : but loue as the branches reached to others , her branches reached fruit to the apostle and his company . so it is the nature of faith that knits us to christ , the same spirit of loue knits us to others , and reacheth forth fruit to all wee converse with . as wee desire to haue evidence of the soundnes of our faith , let us see what spirit of loue we haue , especially loue to these three things , 1 loue to christ to whom wee are ingrafted , and loue to the ministers of christ. we cannot shew kindnesse to christ , he is in heauen : but his ministers , 2 and his poore are upon the earth when wee can buy ointment to poure on christs feete his poore members , and his ministers ; and loue to the word of god , 3 they are the three issues of a gracious beleeuing heart , and where they are not , there is no faith at all . i beseech you let us imitate this blessed woman . you see here the name of lydia , is precious in the church : the name of lydia , ( as it is sayd of iosiah ) it is as a boxe of oyntment powred out : the name of lydia cannot bee named in the church , but there is a sweete sauour with it . as soone as shee beleeued ; the holy ghost , the spirit of god blowing upon the garden of her heart , where the spice of grace was sowed , stirred vp a sweete sent of faith and of bountie and liberalitie in the cause of christ. let not this bee in vaine to us : but euery one of us labour to bee like lydia : you see what loadestone drew pavl heere to goe unto her house : shee had faith , and shee expressed it in loue . let us labour to haue faith , and to expresse it in loue to god vnto christ , to his people , and word , and ordinances that haue his stampe on them , and let us boldly owne the cause of christ : let us not regard the censures of vaine men that say thus and thus . faith and loue forget danger , it is bold . shee forgot all the danger that shee was in by countenancing paul and such men . let us labour for faith and loue and wee shall not say this and that . there is a lion in the way , but wee shall goe on boldly vntill wee doe receiue the end of our faith and loue , the salvation of our soules . finis . the table . a. abasement . part . page . christs word powerfull in his abasement . 2.92 affections . affections ▪ to religion strong in women . 1.9 affliction . affliction , why sent of god. 2.58 prayer a remedy in affliction . 2.60 angels . praise , a duty fit for angels . 2.108 appetite . to blesse god for appetite , 2.46 spiritual appetite how recovered . 2.140 attend , attention . god opens the heart to attend . 1.46 attention necessary . 1.54 directions to attend on the word . 1.57 . trials of attending aright , 1.69 attire . selling , and wearing rich attire lawfull . 1.17 atheisme , see nature . b. baptisme . baptisme , a seale of salvation . 1.76 . how to thinke of our baptisme . 1.78 beginning . great things from small beginnings . 1.11 boldnesse , see sinceritie . c. callings . callings , allowed of god , 1.14 censure . censure of wicked men not to be regarded . 2.24 command . command of god over all things . 2.84 commerce . commerce lawfull . 1.15 confirme . approbation of strong christians confirmes the weak . 1.95 crie . gods children crie in afflictions . 2.57 d. death . gates of death what . 2.49 death how to disarme it . 2.53 deferre . god why hee deferres helpe . 2.81 dishonour . only wicked men dishonour god. 2.104 . displease . to take heed of displeasing god. 2.87 distemper . what to doe in spirituall distempers . 2.141 divinitie . divinitie transcends other arts. 2.37 e. end. fooles forget their end , 2.17 epicures . happinesse of epicures unstable . 2.45 extremitie , see crie . f faith. faith , trialls of it . 1.104 fooles , folly. wicked men , fooles . 2.9 why they are fooles 2.10 folly in gods children . 2.25 fruitfull . true faith fruitfull . 1.101 g. garments . garments , the use of them , 1.16 gates , see death . god. god to bee sought in trouble . 2.35 gospell . gospell , the ground of faith . 1.50 h. heathen . god heares the prayers of the heathen . 2.21 heart . heart opened by god , 1.32.34 heart what meant by it , 1.40 humiliation . ground of humiliation of wicked men . 2.21 i. iesting . iesting with sinne a signe of folly . 2.16 invitation . lydia's invitation . 1.99 iustifie . to justifie god in his judgements . 2.33 l. labourers . labourers to be prayed for in gods harvest . 1.52 love. trials of faith by love , 1.104 m. meanes . god brings the elect under meanes . 1.29 mind . the mind must be sanctified to attend to the word . 1.43 miserie . miserie of wicked men , 2.50 why god suffers men to fall into great miserie . 2.55 murmuring . murmuring in trouble , the cause of it . 2.39 n. nature . atheisme against nature , 2.57 notice . god takes particular notice of his . 1.7 o. open. trials whether the heart bee open . 1.46 see heart . passion . wicked men fooles for their passion . 2.12 passion , how it presents things . 2.13 patience . patience to others , the ground of it . 1.38 patience in our selves . 2.34 people . people of three sorts before christ. 1.19 pestilence . to praise god for deliverance from the pestilence , 2.129 . physitian . god the best physitian , 1.71 power , powerfull . gods word powerfull . 2.83 incouragements to pray from gods power . 2.89 see abasement . poyson . sinne as poyson . 2.41 prayer . what state we are fit to pray in . 2.62 prayer to god successefull , 2.73 see affliction . praise . all men to praise god , 2.99 other creatures how they prayse god. 2.102 prayse the end of all we doe , 2.109 helps , and meanes to prayse god , 2.113 preached . the word preached , the usuall meanes of faith . 1.51 preaching how to be prized , 1.54 preparation . workes of preparation necessary . 1.20 preparation from god , 1.21 preparations remove hindrances . 1.22 progresse of preparation , 1.24 preparations not to bee rested in . 1.31 providence . instances of gods providence . 2.3 r. rod. sinne puts a rod into gods hand . 2.40 s. sicknesse . sinne , the cause of sicknesse , 2.32 sicknesse how from god , 2.38 extremitie of sicknesse , 2.43 naturall cause of sicknesse , 2.44 how to converse with the sicke . 2.47 to have recourse to god in sicknesse . 2.73 . sight . foure things requisite to sight . 1.55 sinne. aggravation of sinne . 2.22 vnhappy succession of sinne , 2.31 beginnings of sinne to bee avoided . ibid. particular sinnes to be searçhed out 2.34 what sinnes hinder prayer , 2.82 sinceritie . the boldnesse of sinceritie , 1.95 soule . god by his word heales the soule . 1.137 t. table . whence the breach of the second table comes . 2.27 w. waiting . waiting after prayer necessarie . 2.79 weake . how to judge of weake christians . 1.77 wisdome . spirituall wisdome to bee begged . 2.23 wittie . wicked men wittie in their generation . 2.18 women , see affections . word , see power . worldling . the course of worldlings , 2.35 wound . fooles wound themselves , 2.20 finis . a rescue from death , with a returne of praise . psal. 107.17 . &c. fooles because of their transgressions , and because of their iniquities are afflicted , &c. this psalme containeth some passages concerning gods particular sweete providence , not onely to the church , but to other men : for hee that created all things even the meanest creature , must haue a providence over all things , his providence must extend it selfe as large as his creation : for what is providence but a continuance of creation , a preservation of those things in being that god hath given to have a being . the prophet here of purpose opposeth the profane conceits of them , that thinke god sits in heaven , and lets things goe on earth as if he cared not for them , it was the fault of the best philosophers to ascribe too much to second causes . the psalmist here shewes that god hath a most particular providence in every thing . first hee sets it downe in generall , and then hee brancheth it out into particulars , especially foure , wherein hee specifieth gods providence . the first instance is of those that wander in the wildernes hungrie and thirstie , vers . 4. they cry and god regards them . the second is in verse 10. they that sit in darkenesse and in the shadow of death , bound in iron , they cry and the lord heareth them . the third is in the words of the text , fooles for their transgressions are afflicted , their soule abhorreth all manner of meate , him instanceth in sicknesse the most ordinary affliction , and shewes that god hath a most particular providence even in that . the fourth is in vers . 23 those that goe downe into the sea , they see experiments of gods particular providence . since the fall , the life of man is subject to a wondrous many inconveniences , which wee have brought on us by our sins , now in this varietie it is a comfortable thing to know gods care of us in our wandrings , and imprisonments , in our sicknesse &c. but to omit the other 3. and to come to that , that is proper to the place , that is , the instance of gods providence in sicknesse . fooles because of their transgressions , and because of their iniquities are afflicted , &c. in these words you have ; first the cause of this visitation , and of all the greivance he speaks of , transgression , and iniquitie . and then the kind of this visitation , sicknesse . and the extremitie in two branches ; their soule abhorreth all manner of meate , and secondly , they draw neere to the gates death . and then the carriage of the affected and sicke parties , they cry unto the lord in their distresse . and the remedie of the vniversall and great physitian , he saves them out of their distresse . and the manner of this remedie , hee sent his word and healed them , his operative , and commanding word , so as it workes with his command . lastly , the fee that this high commander askes for , all the tribute or reward that he expects , is praise , and thankesgiving . oh that men would therefore praise the lord for his goodnesse , and his wondrous workes for the children of men , &c. so you see this scripture conteines several passages betweene god , and man , in misery , and in deliverance . in misery , god afflicts man for his sinne , the passage of man to god is , hee cryes to god , gods passage backe againe , is his deliverance : and then his returne backe againe must bee thankesgiving . so here is a double visitation , in justice , god correcting sinne , and then a visitation in mercie upon their crying and praying , god restores them ; and then mans dutie , thankesgiving : but to proceed in order . fooles because of their transgressions , &c. here you have first the qualitie of the persons set downe . fooles . wee must understand by fooles , wicked fooles , not such fooles as are to be begged as we say , that are defective in their naturals ; but the wise fooles of the world , they are the cheife of fooles , how ever in the courts of men they be not found fooles , yet they are fooles in gods esteeme , who is wisedome it selfe , those that thinke themselves wise , that are conceitedly wise , they are these fooles here . in the phrase of scripture , and the language of the holy ghost , every sinner is a foole . it were a disgracefull terme if any man should give it , but let no man stumble at it , it comes from the wise god , that knowes what wisedome is , and what is folly . if a foole shall call a man foole , hee doth not regard it , but if a wiseman , especially the god of wisedome call a man foole , hee hath reason to regard it , who can judge better of wisedome then god , who is onely wise ? why are wicked men fooles , and gods children , so farre as they yeeld to their lusts ? in divers respects . 1 first , for lacke of discerning in all the carriage , and passages of their lives . you know a foole is such a one as cannot discerne the difference of things , that is defective in his judgement ; discerning , and judgement , that especially tries a foole : when he cannot discerne betweene pearles and pebbles between iewels , and ordinary base things , so wicked men are defectiue in their judgments they cannot discerne aright betweene spirituall and heavenly things , and other things , all your worldly fooles he hunts after and placeth his happinesse in things meaner then himselfe , hee takes shadowes for substances . a foole is led with his humour , 2 and his lust even as the beast , so there is no wicked man that shakes of the feare of god , ( which is true wisedome , ) but hee is led with his humour , and passion , and affection to some earthly thing . now a man can never bee wise , and passionate unlesse in one case , when the good is so exceeding that no passion can be answerable as in zeale , in divine matters , that will excuse all exorbitant carriage otherwise . when david danced before the arke , a man would thinke it had beene a foolish matter except it had been in a divine businesse , when the matter is wondrous great that it deserues any pitch of affection then a man may be eager , and wise : but for the things of this life , for a man to disquiet himselfe and others , to hunt after a vaine shadow , ( as the psalmist saith ) after riches and honour ; and to negl●ct the mayne end of a mans life , it is extreame folly a man that is passionate in this respect cannot be wise , all fooles are passionate , and wicked men have their affections set deeply on somewhat else besides god. because passion presents things in a false glasse , as when a man sees the sunne through a cloud he seems bigger , when men looke not on things in the judgment of the scripture , and the spirit of god , and right reason , but through affection , things appeare to them otherwise then they are and themselues afterwards see themselues fo●les : take a worldling on his death bed , or in hell , hee sees himselfe a foole then , when his drunkennesse is past , when hee is come to himselfe , and is sober , he sees that he hath catched all his lifetime after shadowes , wicked men that are carried with their lusts to earthly things , they cannot be wise , therfore the rich man in the gospell , is called a foole , and in ier. 17. hee speaks of a man that labors all his life time , and in the end is a foole ; is not he a foole that will carrie a burthen , and load himselfe in his journey more then hee needs , and is not hee a spirituall foole , that loads himselfe with thick clay ( as the prophet calls it ) and makes his pilgrimage more cumbersome then hee needs ? is not hee a foole that layes the heaviest weight on the weakest : that puts off the heaviest burthen of repentance , to the time of sicknesse , and trouble , and death , when all his troubles meete in a center as it were , and hee hath enough to doe to conflict with his sicknes . againe , hee is a foole that will play with edge-tooles , 3 that makes a sport of sinne , hee is a foole that provokes his betters , that shootes up arrowes , and casts up stones , that shall fall on his owne head , hee that darts out oathes , and blasphemies against god , that shall returne backe upon his owne pate , many such fooles there are , god will not hold them guiltlesse . he is a foole that knowes not , or forgets his end , 4 every wicked man forgets the end wherfore he liues in the world , hee comes here into the world , and liues , and is turned out of the world againe , and never considers the worke that he hath to doe here , but is carried like a foole , with affections , and passions to earthly things , as if hee had been borne only for them . a wiseman hath an end prefixed in all that hee doth , and hee works to that end . now there is no man , but a sound sanctified christian that hath a right end , and that works to that end , other men pretend they haue an end , and they would serue god , &c. they pretend heaven , but they worke to the earth-ward , like moles , they digge in the earth , they work not to the end they pretend to fixe to themselues : all men how wittie soeuer they are otherwise in worldly respects , they are but fooles . as we say of owles , they can see , but it is by night so wicked men are wittie but it is in the workes of darkenesse they are wise in their owne generation , among men like themselues but this is not the life wherein follie , and wisedome can be discerned so well , it will appeare at the houre of death , and the day of judgement , then those will be found wise , that are wise for eternity , that have provided how it shall goe with them , when all earthly things shall fayle them , and those will bee fooles that haue only a particular wit for the particular passages of this life , to contriue particular ends , and neglect the mayne they are penny wise , and pound foolish . achitophel a wittie wiseman , his counsell was an oracle , yet he was not wise to prevent his owne destruction . he is a madman , a foole that hurts and wounds himselfe , 5 none else will doe so , wicked carnall men , they wound , and hurt , and stab their owne consciences , oh if any man should doe them but the thousandth part of the harme that they doe themselves every day , they would not indure it , they gall , and load their consciences with many sins , and they doe it to themselves ; therefore it is a deserved title that is given them . god meetes with the pride of men in this terme of folly : for a wicked man above all things is carefull to avoid this imputation of foole , account him what you will , so you account him , a shrewd man withall , that can over-reach others , that he is craftie and wise , he glories in the reputation of wisedome , though god account him a foole , and hee shall bee found so afterward , and to abate the pride of men , hee brings a disgracefull terme over their wit and learning , and calls them fooles . this should abase any man that is not a right and sound christian , that the god of wisedome , and the scripture that is gods word esteemes of all wicked men , bee they what they will , to be fooles , and that in their owne judgements if they bee not atheists , if they will grant the principles they pretend to beleeve . let this therefore bee an aggravation in your thoughts when you are tempted to commit any sinne , oh! besides that it is a transgression and rebellion against gods commandement , it is follie in israel , and this will bee bitternesse in the end . 2 is hee not a foole , that will doe that in an instant , that hee may repent many yeeres after ? is hee not a foolish man ( in matter of dyet ) that will take that , that he shall complaine of a long time after ? none will bee so foolish in outward things . so when we are tempted to sinne , thinke , is it not follie to doe this , when the time will come that i shall wish it undone againe , with the losse of a world if i had it to giue ? and begge of god the wisedome of the holy ghost , 3 to judge aright of things , the eye salve of the spirit of god , to discerne of things that differ : to judge spirituall riches to be best , and spirituall nobilitie and excellencie to be best , and to judge , of sinfull courses to be base , how ever otherwise gainfull let us labour for grace , the feare of the lord is the beginning of wisedome , those that doe not feare the lord they haue no wisedome . 4 and passe not for the vaine censures of wicked men , thou art hindred from the practise of religious duties and from a conscionable course of life , why ? perhaps thou shalt be accounted a foole by whom ? by those that are fooles indeed , in the judgement of him who is wisedome indeed , god himselfe : who would care to be accounted a foole of a foole ? we see the scripture judgeth wicked men here to be fooles . wee must not extend it only to wicked men , but euen likewise gods children when they yeeld to their corruptions , and passions they are foolish for the time , in psa. 38.5 . my wounds stinke and are corrupt because of my foolishnesse , and in psa. 73. so foolish was i and ignorant , &c. therefore when any base thought of gods providence comes in our mind , or any temptation to sin let us thinke it folly and when we are overtaken with any sin , let us be-foole our selues , and judge it as god doth to bee foolishnesse , this is the ground and foundation of repentance : so much for the quality of the person here described , fooles . i come to the cause . because of their transgressions and because of their iniquities . transgression , especially hath reference to rebellion against god , and his ordinances in the first table , iniquity , hath reference to the breach of the second table against men , and both these have their rise from folly , for want of wisedome causeth rebellion against god , and iniquity against men , all breaches of gods will come from spirituall folly . why doth hee begin with transgressions against the first table , and then iniquities the breach of the second ? because all breaches of the second table issue from the breach of the first a man is never vniust to his neighbours , that doth not rebell against gods will in the first table , and the foundation of obedience , & dutie to man , it riseth from mans obedience to god. therefore the second table is like the first that is , our loue to our neighbour is like to our loue of god , not only like it but it springs from it : for all comes from the loue of god , therfore the first command of the first table runs through all the commandements , thou shalt honour god ; and honour man , because we honour god. a man never denies obedience to his superiour to the magistrate , &c. but he denies it to god first , a man never wrongs man , but he disobeys god first , therefore the apostles lay the duties of the second table in the scriptures vpon the first , saint paul alway begins his epistles , with the duties to god , and religion and when he hath discharged that he comes to parents , and masters , and children , and servants , and such particular duties , because the spring of our duty to man , is our duty to god , and the first justice is the justice of religion to god , when we are not just to giue god his due : thereupon come all breaches in our civill conversation , and commerce with men , for want of the feare of god , men doe this , as ioseph sayd , how shall i doe this and offend god ? and abraham he had a conceit they would abuse his wife , surely the feare of god is not here , therefore he thought they would not bee afraid to doe any thing , he that feares not god if opportunitie serue , he will not be afraid to violate the second table hee that feares god hee will reason , how shall i doe this , to wrong another in his name , and reputation , or in his estate , & sin against god ? for i cannot sinne against man , but i must first sin against god , that is the reason he sets it downe thus , transgressions and iniquities . see an vnhappy succession of sinne , that where there is transgression there will be iniquitie , when a man yeelds to lust once presently he breaks upon gods due , and then upon mans , one sin drawes on another , as wee see david giving way to one sin , it brought another , so the giving way to transgression , neglecting the word of god , and duties of religion presently another followes neglect of dutie to men . take heed of the beginnings of sinne , there are degrees in sathans schoole from ill to worse till we come to worst of all , and there is no staying it is like the descent down a steepe hill , let us stop in the beginning by any meanes , as we would avoid iniquitie , let us take heed of transgression . are afflicted . hee meanes especially that affliction of sicknesse as appeares by the words following . sin is the cause of all sicknesse . fooles for their transgressions , and iniquities are afflicted : for gods quarrell is especially against the soule , and to the body because of the soule , i will not dwell on this point having spoken of it , at large on another text . the use that i will make of it now shall bee , first of all , if sinne be the cause of all sicknesse , let us justifie god , and condemne our selues , complaine of our selues , and not of god ; wherfore doth the living man complaine , and murmure , and fret , man suffereth for his sinne , iustifie god and judge our selues . i wil beare the wrath the lord because i have sinned against him , judge our selues and we shall not bee judged . 2 then againe is sin the cause of sicknes , it should teach us patience , i held my tongue because thou lord diddest it , shall not a man be patient in that he hath procured by his owne evill and sin ? 3 and search our selues , for usually ▪ it is for some particular sin , which conscience will tell a man of , and sometimes the kind of the punishment will tell a man , for sins of the body , god punisheth in the body he payes men home , in their owne coyne , what measure a man measureth to others shall bee measured to him againe . if a man have beene cruell to others , god will stirre vp those that shall be so to him , therefore we should labour to part with our particular transgressions and iniquities . it is a generall truth for all ills whatsoeuer as well as this of sicknesse . therefore we should first of all goe to god by confession of sinne . it is a preposterous course that the athesticall carelesse world takes , where the physitian ends , there the divine begins ▪ when they know not what to doe . if diseases come from sinne then make vse of the divine first to certifie the conscience , and to acquaint a man with his owne mercy . first to search them , and let them see the guilt of their sins and then to speake comfort to them , and to set accounts straite betweene god , & them , as in ps. 32. ( an excellent place . david roared , his moysture was turned into the drought of summer , what course doth hee take ? he doth not run to the physitian presently but goes to god. then sayd i it was an inward resolution , and speech of the mind , then i concluded with my selfe , i will confesse my sinne to god , and thou for gavest my iniquities and sinne , so body , and soule were healed at once . divinity herein transcends all other arts , not onely corrupt nature , and corrupt courses but all other : for the phisitian hee looks to the cause of the sicknesse out of a man or in a man , out of a man and then especially in contagious sicknesse , hee looks to the influence of the heavens , in such a yeare , such conjunctions , and such eclipses haue beene , he lookes to the infection of the ayre to subordinate causes , to contagious company , and to diet , &c. and then in a man to the distemper of the humours , and of the spirits , when the instrument of nature is out of tune it is the cause of sicknesse . but the divine , and every christian ( that should be a divine in this respect ) goes higher and sees all the discord betweene god , and vs , there is not that sweet harmony there , and so all the jarres in second causes come from god as the cause inflicting , from sin , as the cause demeriting : the divine considers those two alway : the phisitian lookes to the inward distemper and the outward contagion , and this is well , and may be done without sin , but men must ioyne this too , to looke into conscience , and looke vp to god together with looking for helpe to the physitian , because we haue especially to deale with god. i would this were considered that wee might carry our selues more christian-like vnder any affliction whatsoever , what is the reason that people murmure , & struggle , and striue as a bull in a net as the prophet speakes , when god hampers them in some judgement ? they looke to the second causes , and neuer looke to cleare the conscience , of sinne , nor never looke to god , when indeed the ground of all is god offended by sinne , fooles for their transgressions are afflicted . we by our sins put a rod into gods hand , a rod for the fooles backe as salomon saith , and when wee will be fooles wee must needs indure the scourge and rod in one kind or other : those that will sin must looke for a rod , it is the best reward of wicked , and vaine fooles that make a jest of sinne , ( as the wiseman saith ) they cast firebrands , and say am i not in jest ? that raile and scorne at good things , that sweare , and carrie themselues in a loose , ridiculous scandalous fashion , as if god did not eye their carriage , and yet am i not injest ? well , it is no jesting matter , sinne is like a secret poyson , perhaps it doth not worke presently , as there are some kind of subtile poysons made in these dayes ( wherein the devill hath whetted mens wits ) that will worke perhaps a yeare after , so sinne if it be once committed perhaps it doth not kill presently , but there is death in the pot , thou art a child of death , as soone as euer thou hast committed sinne , as salvian saith well , thou perishest before thou perish , the sentence is upon thee , thou art a dead man , god to wait for thy repentance prolongs thy dayes , but as soone as thou hast sinned without repentance , thou art a child of death , and as poyson that workes secretly a while , yet in time it appeares , so at last the fruit of sinne will bee death , sin and death came in together : take heed of all sinne , it is no dallying matter . their soule abhorres all manner of meate . this is one branch of the extremitie of the sicknesse , the loathing of meate , for god hath put a correspondencie , betweene food that is necesary for man , and mans relish : for man being in this world to be supported , the naturall moysture being to be supplied , and repayred by nourishment as it is spent by the naturall heate which feeds upon it , therefore god hath put a sweetnesse into meate that man might delight to doe that which is necessary : for who would care for meate if it were not necessary ? therefore being necessary god hath put delightfull tasts in meates to draw men to the use of them , to preserve their being for the serving of him . now when these things savour not , when the relish of a man is distempered that he cannot judge aright of meats , when the palate is viciated , there must needs follow sicknesse , for a man cannot doe that that should maintaine his strength , he cannot feed on the creature , therefore the palmist setting downe the extremity of sicknesse , he sayth their soule abhorreth all manner of meate , this the great phisitian of heaven and earth , sets downe as a symptome of a sick state when one cannot relish and digest meat , experience seales this truth and prooues it to be true . you see then the happines of epicures how vnstable and vaine it is , whose chiefe good is in the creature , god by sicknesse can make them dis-relish all manner of meate , and where is the summum bonum then of all your belly-gods , your sensuall persons againe in that he saith , their soule abhorreth all manner of meate , it should teach us to blesse god , not only for meate but for stomacks to eate , it is a blessing common , and therefore forgotten . it is a double blessing when god provides dayly for our outward man and then gives a stomack to relish his goodnesse in the creature , sometimes a poore man wants meate , and hath a stomacke : sometimes a rich man wants a stomacke , when hee hath meate , they that haue both haue cause to blesse god , because it is a judgment when god takes away the appetite that men abhorre and loath all manner of meate . therefore if we would maintaine thankfulnesse to god , labour to thanke god for common blessings , what if god should take away a mans stomacke , we see his state here he is at the gates of death , therefore thanke god that he maintaines us with comforts in our pilgrimage , and withall that he gives us strength to take the comfort of the creature . wee fee here againe one rule how to converse with them that are sicke , blessed is hee that understands the estate of the afflicted and sicke , not to take it ill to see them wayward , it comes not from the mind , but from the distemper of the body : as wee beare with children , so we must beare with men in those distempers , if they have foode , and yet loath it , you see how 't is with men in that case , their soule abhorreth all manner of meate , it should teach us to sympathize with those that are sicke , if we see them in these distempers . the next branch of the extremitie is ; they draw neere the gates of death . death is a great commander , a great tyrant , and hath gates to sit in , as iudges and magistrates used to sit in the gates . there are things implyed in this phrase . first , they draw neere to the gates of death , that is , they were neere to death , as he that drawes neere the gates of a citie , is neere the citie , because the gates enter into the citie . 2 secondly , gates are applyed to death for authoritie , they were almost in deaths jurisdiction ; death is a great tyrant , hee rules over all the men in the world , over kings , and potentates , over meane men , and the greatest men feare death most : hee is the king of feares as iob calls him , i , and the feare of kings . yet death that is thus feared in this life by wicked men , at the day of judgement , of all things in the world they shall desire death most , according to that in the apocalips , they shall desire death , and it shall not come to them , they shall subsist to eternall myserie ; that , that men are most affraid of in this life , that they shall wish most to come to them in the world to come , oh that i might die ! what a pittifull state are wicked men in ? therefore it is called the gate of death , it rules and over-rules all mankinde : therefore it is sayd to reigne , rom. 5. death and sinne came in together , sinne was the gate that let in death , and ever since death raigned , and will , till christ perfectly tryumph over it , who is the king of that lord and commander , and hath the key of hell and death : to wicked men ( i say ) hee is a tyrant , and hath a gate , and when they goe through the gate of death , they goe to a worse , to a lower place , to hell , it is the trappe-doore to hell. 3 thirdly , by the gate of death is meant not onely the authority , but the power of death , as in the gospell , the gates of hell shall not prevaile against it that is , the power , and strength of hell , so here it implies the strength of death , which is very great for it subdues all , it is the executioner of gods justice . if death have such a iurisdiction , and power , and strength , let us labour to disarme it before hand , it is in our power to make death stinglesse , and toothlesse , and harm lesse : nay wee may make it advantagious , for the gate of death may become the gate of happinesse : let us labour to have our part , and portion in christ , who hath the key of hell and death , who hath overcome and conquered this tyrant , oh death where is thy sting ? oh grave where is thy victory ? 1 cor. 15. thanks bee vnto ged who hath given vs victory through iesus christ our lord , that now wee need not feare death , that though death have a gate , yet it is a gate , to let us into heaven , as it is a doore to let the wicked into hell ; so much for that . in the next place wee come to their carriage in their extremity . they cryed to god in their trouble . this is the carriage of man in extreame ills ; if hee haue any feare of god in him , to pray and then prayers are cries they are darted out of the heart as it were to heaven . it is sayd , christ made strong cryes , in extremity prayers are cries hence i observe breifly these things . that god suffers men to fall into extreame ills even to the gates , of death , that there is but a step betweene them and death . why ? to weane them perfectly from the world . to make them more thankfull when they recover : for what is the reason that men are so sleight in thanksgiving ? usually the reason is they did not conceive that they were in such extreame danger as they were . likewise he suffers men to fall into extreame sicknesse that he may have all the glory , for it was his doing , there was no second cause to helpe here , for their soule abhorred all manner of meate , and they were even at the gates of death , now when all second causes fayle , then god is exalted therfore he suffers men to fall into extreamity , the greater the maladie , the more is the glory of the physitian . the second thing is this , as god brings his children into extremity , so ; gods children in extremity they cry to him . extremity of afflictions doth force prayers , in their affliction , they will seeke me early : when all second causes faile then we goe to god , nature therfore is against atheisme ( as one observes ) that naturally men run to god in extremity ; lord helpe mee , lord succour me , so especially in the church in extremitie , gods people cry to god , and as afflictions , so p●rticularly this of sicknesse of body , drives men to god. god should not heare of us ( many times ) unlesse he should come neere us by afflictions , and deepe afflictions : out of the deepe haue i cryed , god brings us to the deepe , and then we crie . our nature is so naught , that god should not heare of us , ( as i sayd ) unlesse he send some messenger after us , some affliction to bring us home as absalom dealt by ioab , when hee fired his corne . in the gospel , christ had never heard of many people , had it not beene for some infirmity : but blessed are those sicknesses , and infirmities that occasion us to goe to god , that makes us crie to god. it was the speech of a heathen , we are best when we are weakest , why ? as hee saith very well , who is ambitious , voluptuous , or covetous for the world when he is sick , when he sees the vanity of these things ? this should make us submit more meekly vnto god , when wee are vnder his hand when we are his prisoners by sicknesse , when he casts us on our sicke beds , because god is working our good , hee is drawing us neerer to him . then they cryed to him . so we see then that prayer it is a remedie in a remedilesse estate , when there is no other remedy and this one difference betweene a child of god and another ; in extremitie a carnall man that hath not grace , he hath not a spirit of prayer to goe to god , but a child of god , he cries to god , hee had acquaintance with god in the time of health , therefore he goes boldly to god as a father in the time of extremity . gods children can answer gods dealing ; for as he brings his children to extremitie , when there is no second cause to help , so they answer him by faith , in extremitie when there is nothing to trust unto , they trust him . when there is no physick in the world that can-charme the disease , they have a spirit of faith to answere gods dealing , in the greatest misery , as iob faith , though he kill me yet will i trust in him . for god is not tyed to second causes , and therefore if hee have delight in us , and if he have any service for us to doe he can recover vs from the gates of death , nay from death it selfe , as we see christ in the gospell raysed from the dead , and at the resurrection he will rayse us from death much more can he rayse vs from the gates of death when wee are neere death . therefore considering that pra●er is a remedy in all maladies , in a remedilesse estate , let us labour to haue a spirit of prayer , and to be in such a state as we may pray . 1 what state is that ? first take heed of being in league with any sinne , if i regard iniquitie in my heart , god will not heare my prayer , nay he will not heare others prayers for us , oh what a pittiful state is it when god will not heare us nor others for us ! pray not for this people ( saith god to ieremiah ) and if noah , daniel , and iob stood before mee they should but deliver their owne soules . if a man be in a peremptory course of sinne , and will not be reclaymed , but is like the deafe adder that will not bee charmed , god will not heare prayers for him : will god heare a rebell when he comes to him for mercie , and is in a course opposite to gods will ? as if a traitor should come to sue for pardon with a dagger in his hand ; which were to increase the treason : so when a man comes to god and cryes to him and yet purposeth to live in sinne , and his conscience tells him that hee offers violence to god by his sins , and lives in rebellious courses , god will not heare his prayers . 2 againe if we would bee in such a state as god may accept us when wee come to him , let us heare god when hee cryes to us , hee cryes to us in the ministrie of the word , wisedome hath lift up her voyce , and this is gods course , hee will heare us when wee heare him , hee that turnes his eare from hearing of the law , his prayer shall bee abhominable . those that doe not attend upon gods ordinances , that will have a kind of devotion private to themselves , & avoid the publike ordinance , that feare perhaps they shall heare somwhat that would awaken their conscience , and they would not bee tormented before their time , let them consider ( it is a terrible speech of salomon ) hee that turnes his eare from hearing the law , his prayer shall be abhominable . let us take heed , it is a fearefull thing to bee in such an estate , that neither our owne prayers , nor others shall bee regarded for us , and let any man judge , if wee will not heare god speake to us , is it fit that hee should heare us speaking to him ? and before i leave the point , let mee presse it a little further , at this time wee have cause to blesse god for the deliverance of the citie : oh! but let all that have the spirit of prayer , that have any familiaritie with god , improve all their interest in heaven at this time , doe wee not conceive what danger wee are in ? what enemies wee have provoked ? what if wee be free from the sicknesse , are we not in great danger of worse matters th●n the sicknesse ? is it not worse to fall into the hands of our enemies ? have wee not great , provoked , cruell idolatrous enemies ? therfore let us joyntly now all cry to god , and importune him , that hee would bee good to the state , that as he hath given us a pledg of his favour in delivering us from the plague , so hee would not bee weary of doing good unto us , but that hee would still make it a token of further favours , and deliverances hereafter : that as hee delivered us in former times , in 88 , and magnified his mercie to us , so now hee would not expose us to the crueltie of idolatrous enemies , whose mercies are cruell . let us stirre up our selves ; securitie and carelesnesse alway fore-runnes one destruction or other . prayer will doe a great deale more good , now , then when trouble hath overtaken us , for now it is a signe it comes from a religious seeking of god , then it comes from selfe-love . there is a great deale of difference , when a malefactor seeks to the judge before the time of the assises , and when hee seeks to him at the present time , for then it is meerly out of selfe respect and not respect to him . if wee seeke to god now hee will single , and marke out those that mourne for the sins of the time , and poure out their spirits to him in prayer that hee would still dwell and continue the meanes of salvation amongst us , when god i say comes to gather his iewells mal. 3. he will single , and cull out them as peculiar to himselfe . therefore let us in all our prayers put in the church , things doe more then speake , they cry to us to cry to god earnestly , put case wee bee not in trouble our selves , our prayers will bee the more acceptable : before trouble come it is the onely way to prevent it , as it is the only way to rescue us when we are in trouble . i come now to the remedie . hee saved them out of their distresse . god is a physitian good at all manner of sicknesses , it is no matter what the disease bee , if god bee the physitian , though they bee as these at the gates of death , hee can fetch them backe ; herein god differs from all other physitians . first of all hee is a generall physitian , hee can heale a land , a whole kingdome of sicknesse , of pestilence and as it is in , 2 chro. 7.14 . then he is a physitian of body , and soule , of both parts ; and then he is not tyed to meanes . other physitions can cure , but they must haue meanes . other physitians cannot cure all manner of diseases , nor in all places , but god can cure all . he saved them out of their distresse . other physitians cannot bee alway present but god is so to euery one of his patients he is a compassionate tender present physitian . which should incourage vs in any extremity ( especially in sicknesse of body ) to haue recourse to god , and never to despaire though wee bee brought never so low , he that can rayse the dead bodies , can rayse vs out of any sicknesse ; therefore let vs use the meanes , and when there is no meanes trust god : for hee can worke beyond meanes , and without meanes . they cryed to the lord , and he saved them out of their distresse ; it was the fruit of their prayers . there was never any prayer from the beginning of the world made to god successelesly . what should i speake of prayer , our very breathings are known to god when wee cannot speake our sighs , as it is psal. 38. my groanes and sighs are not hid from thee . god hath a bottle for our teares , and preserves our sighes and groanes , there is nothing that is spirituall in us , but god regards , as in rom. 8. we know not what to aske , but the spirit of god stirreth vp in us sighs and groanes that cannot be expressed , and god heares the voyce of the sighs of his owne spirit . let us also bee exhorted from this issue , to cry vnto the lord : for there was never any man did , sow prayers in the breast and bosome of god , but he received the fruit of it , he is a god hearing prayer , hee will not loose his attribute . nay , further ( marke ) the instances in this psalme , are not made onely of men in the church , but likewise of men out of the church , of men that have not the true religion , they pray to god , as creatures to the creator , and though god have not their soules , yet hee will not bee beholding to any man for duties , if ahab do but hypocritically fast , ahab shall haue outward deliverance for his outward humiliation , and these men mentioned in the text , if they call to god but as creatures , and not to idols , god will regard them in outward things , and deliver them . god will not be in any mans debt for any service to him though it bee outward . and doe we think that he that regards dogges out of the church , will neglect his children in the church ? hee that regards heathen men when they pray to him in their extremity , and delivers them to shew his over-flowing bounty , and goodnesse , will hee not regard his owne children , that haue the spirit of adoption , of supplication , and prayer , that put vp their suits , and supplications , in the mediation , and sweete name of christ ? will he not regard the name , and intercession of his sonne and of his spirit , the holy ghost stirring vp prayers in them , and the state of his children , being his by adoption , since he regards the very heathen . nay more then so , god heares the very young ravens , and spreads a table for euery living thing , and will not suffer them to die for hunger , but provides for them , because they are his creatures , and will hee not for his children , those that he hath taken to be so neere him to be heires of heaven , & happinesse ? let us i say , be incouraged to cry unto the lord upon all occasions , if god bee so good as to deliver sinfull men ( that haue nothing in them but the principles of nature ) when they flye to god in praier , as the author and preserver of nature , much more will hee heare his owne children , he will giue his spirit to them that aske him , luke 11. but here may an objection be made , i haue cried long , i am hoarse with crying , i haue wayted a longtime , i have bin a long time sick , or annoyed with some particular trouble , & god seemes as it were to stop his ears , to harden his heart against me , to shut up his bowels of compassion , and pitty , therefore i were as good giue ouer as continue still crying , and not be heard . i answer , there is no one duty almost more pressed in scripture then waiting & watching to prayer , waite still , hath not god waited thy leasure long enough , and wilt not thou waite on him ? a patient when he feeles his body distempered with physicke , oh hee cries out partly for the physick , and partly for the sicknes , that trouble him both together , and make civill warre in his body , yet notwithstanding the physitian wisely lets it worke he ; shall haue no cordiall , nor nothing to hinder it , he lets it goe on till the physicke have wrought well , & carried away the malignant matter , that he may be the better for it , and that hee is a loving and tender physitian , yet so god when we are in trouble it is as physick we cry but god he turnes the glasse as the physitians doe ; nay this time shall be expired it shall work so long , till thy pride be taken away , thou shalt be humbled throughly , till thou be weaned from thy former wicked pleasures , till thou be prepared to receiue further blessings ; therefore they crie , and crie , and god deferres to heare the voyce of his children , in the meane time he loues to heare the cry of his children , and their prayer is as sweet incense , yet he deferres stil , but all is for the patients good , be not weary of waiting , it is a great mercy that hee makes thee able to continue crying that thou hast the spirit of prayer , that thou canst poure out thy soule to god , it is a great mercy and so account of it . perhaps thou hast not cast out thy ionas , thy achan , that there is some particular sinne , vnrepented of , and thou cryest and cryest but thy sinne cries louder , thy pride , or thy oppression cries , thy wicked course cries , thou cryest unto god , and there is another thing cries in thee , that cries vengeance as thou doest for mercie , therefore search out thy achan , cast out thy beloued sinne , see if thou regard iniquity in thy heart , if thou regard any pleasing , or profitable , or gainfull sin , and never thinke that god will heare thee till that bee out , for it will out-cry thy prayers . the next thing is the manner of gods cure . hee sent his word and healed them . what word ? his secret commaund , his will. let such a thing be , as in the creation . let there bee light , &c. besides his word written , there is his word creating , and preserving things created , and so here restoring them that were sicke , hee sent his word and healed them , and so at the resurrection , his word , his voyce shall raise our bodies againe . it is a strange manner of cure for god to cure by his word , by his commaund . it shewes that god hath an universall commaund of all things in the world , in heaven , and earth , over divells , and over sicknesses , as it is said in the gospell , hee rebuked the sicknesses , hee can rebuke the agues , the plague , and the pestilence , and they shall bee gone by his word , as the centurion sayd , i am a man that have servants under mee , and i say to one come , and hee commeth , and to another goe , and he goeth , so thou hast all things under thee , thou art god , and if thou say to a disease , come , it commeth , if thou say goe , it goeth , god sent his word of command and healed them . it is but a word of god to heale , but a word of god , to strike , hee is the lord of hostes , if hee doe but hisse ( as the prophet saith ) for the flie of egypt ; if hee doe but call for an enemie , they come at his word , as wee see in pharaohs plagues , the flies , and frogs , all things obey his word . there is a s●cret obedience in all things to god , when his will is that they shall doe this or that : why doth the sea keepe his bounds , when as the nature and position of the sea is to bee above the earth ? it is the command of god that hath sayd , let it bee there , and hither shall thy proud waues goe , and no further . i might give many instances how god doth all by his word ; the divells are at his word , the whales , the sea , when christ rebukes it obeyes . it should teach us not to displease this god , that can strike us in the middest of our sinnes even with a word . let us feare this god , put case we had no enemie in the world , god can arme a mans humours against him , he can raise the spirit , and soule against it selfe , and make it fight against it selfe by desperate thoughts , hee needed not forreine forces for achitophel ▪ and saul , he could arme their owne soules against themselves . and when hee will take downe the greatest gyant in the world , he needs not forreine forces , it is but working of a disease , but giving way to a humour , but inflaming the spirits , and the soule shall abhorre all manner of meat . againe , he gives a command , a rebuke , and they are gone presently , therefore let us not offend this great god , that is commander of heaven , and earth ; let us labour to please him , and it is no matter who else wee displease : for hee hath all things at his command , even the hearts of kings as the rivers of water , when esau sought for iacob to hurt him , there was a secret command god set upon him to love him ; therefore we should feare him , and all other things shall feare us , we need feare nothing ( so we have a care to feare god ) further then in god , and for god ; but not so to feare them , as to doe evill for them , and offend the great god that can with a word command sicknesse to come or bid it be gone . againe , in that god when all second causes faile can heale by his word , therefore , let us never bee discouraged from praying though wee see a hurly-burly , and tumult in the church , though we see all europe in combustion , and the church driven into a narrow corner , let us not give over prayer ; for christ , that with a word commanded the waves to bee still , and the divels to be gone , and they presently obeyed him ; he can still the waves of the church ? hee can pt a hooke into the nostrils of his enemies , and draw them which way hee please , he can still all with his word ; therefore howsoever things seeme to run contrary , and opposite to our desires , yet let us not give over , hee that sees no ground of hope in carnall fleshly reason , let him despaire of nothing , despaire shuts the gate , and doore of mercy and hope , as it were : you see here when all meanes faile , when they were at the very gates , and entrie of death , god fetcheth them backe againe ; how ? with physick ? no , hee is not tyed to physicke , there is difference betweene god , and betweene nature and art ; nature and art can doe nothing without meanes , but the god of nature and art can doe it with his word . how made hee this heaven , and earth , this glorious fabrick ? with his word ; let there be light , and there was light , &c. and how shall hee restore all againe ? with his mightie commanding word , how doth hee preserve things ? by his word , how are things multiplyed ? by his word , increase and multiplie , a word of blessing , he doth all things with his word . so hee can confound his enemies with a word , nay christ in his greatest abasement when they came with ●taves , and armes to take him ; whom seeke ye , saith hee ? that word struck downe all the officers of the scribes and pharisees , they fell flat on the ground . could he in his humiliation ( before his great abasement on the crosse ) strike downe his enemies with his word , what shall he doe at the day of judgement when all flesh shall appeare before him ? and what can he doe now at the right hand of god in heaven ? let us never despaire , what state soever we be in , in our owne persons , or in respect of the church or common wealth ; let us yet pray , yet solicite god , and wrastle with him , for wee see here when they were at the gates of death , he fetcheth them againe with his word , hee can fetch things againe when they are at destruction , as it were , when mans wit is at a losse , that he knoweth not what course to take , god with a word can turne all things againe . oh that men would therefore prayse the lord for his goodnesse , and for his wondrous works to the children of men ! let them sacrifice the sacrifice of thansgiving and declare his workes with rejoycing . you see that god the great physitian , he is good at all disseases , hee is never set at any thing for he can create helps , and remedies of nothing if there be none in nature , hee can create peace to the soule , in the the middest of trouble of conscience , god can make things out of nothing , nay out of contraries , you see here , what this great physitian hath done hee fetched them from the gates of death when their soule abhorred all manner of meate , and what doth he require for all this great cure ? surely the text tells us he looks for nothing but prayse . oh that men would therefore prayse the lord for his goodnesse , &c. in which words you haue these circumstances considerable , together with the substance of the duty . first the persons , who must prayse god , oh that men would prayse the lord ; and then the duty they are to performe , to prayse god , to sacrifice to god , to declare his works , one main duty expressed by three termes . the third is , for what they should prayse him ; for his goodnesse , it is the spring of all : for all particular actions of god doe come from his nature , his nature is goodnesse it selfe and indeed all other attributes are founded on goodnesse , why is he gracious , and mercifull and long-suffering ? because he is good , this is the primitiue attribute . and then another thing for which we must praise him , for his wondrous workes for the children of men . fourthly the manner how this should be done with rejoycing , and singing as the word signifies , declare his workes with rejoycing . for as all holy actions must be done joyfully , and chearefully , so especially prayse , god loveth a chearefull giver , much more a chearefull thanksgiver : for chearfulnesse is the very nature of thankesgiving , it is a dead sacrifice of thanksgiving it is a dead sacrifice else these are the mayne things considerable in these words , first of all of the persons . oh that men would prayse the lord. the blessed psalmist whosoever he were , ( directed by the spirit of god , ) hee would haue all men to prayse god , not onely those that participate and haue interest in the favour but the beholders also of the goodnesse of god to others , for here hee that was not interressed in these favours for his owne particular , yet hee prayseth god for the blessings to others , and hee wisheth that god might haue praise from them . for we are all of one societie , of one family , wee are all brethren , therefore wee must prayse god for his blessings , and benefits on others , and not onely our selues but we must wish that all would do so , and specially wee must prayse god for our selues , when we haue part of the benefit : for shall others prayse god for us , and shal notwe for our selues ? shall the churches of god abroad prayse god , for his great deliverance of this citie , ( as there is no church in the world that heares of it , but is thankfull for it ) and shall not wee for our selues ? shall the angels in heaven prayse god , and sing for the redemption of the church by the blood of christ , glory to god on high peace on earth , good will to men , and shall not we that haue interest in the worke of redemption : for christ is not a mediator of redemption to angels hee hath relation to them in another respect , yet they out of loue to god , and the church , and a desire to glorifie god , hey prayse god for this , and shall not wee much more for our selues ? wee must prayse god our selues and desire that all would doe so , as he saith here , oh that men would prayse the lord , &c. and in some other psalmes , he stirs up ' all the creatures hayle , and snow , and winde and all to prayse god. how can these praise god ? they doe it by our mouthes by giving vs occasion to prayse him . and they praise him in themselues : for as the creature groaneth , rom. 8. that none knowes but god , and it selfe , they groane for the corruption , and abuse that they are subject unto , and god knowes those groanes , so the creature hath a kind of voyce likewise in praysing of god , they declare in their nature the goodnesse of god , and minister occasion to us to praise god , therefore the psalmist being desirous that god might be praysed , for his goodnesse and mercy , hee stirres vp every creature , psal. 103. even the very angels , insinuating that it is a worke fit for angels . the children of god , haue such a loue , and zeale to the glory of god , that they are not content only to prayse god themselues , but they stirre vp all : they need not to wish angels to doe it , but only to shew their desire , oh the blessed disposition of those that loue god in christ ! what shall wee thinke then of those wretched persons that greiue that the word of god should run and haue free passage , and be glorious , and that there should be a free use of the sacraments and the blessed meanes of salvation ? they envie the glory of god , and the salvation of peoples soules . what shall we say to those that desire to heare god dishonoured , that perhaps sweare , and blaspheme themselues , or if they doe not yet they are not touched in their hearts for the dishonour of god by others , ? this is far from the disposition of a christian , he desires that all creatures may trumpet ou● the prayse of god , from the highest angell to the lowest creature , from the sunne , and starres to the meanest shrub , only divellish spirited carnal men take delight to blaspheme god , ( that can strike them with his word and send them to their owne place to hell , without repentance ) and can heare him dishonoured without any touch of spirit , a child of god desires god to be glorified from his very heart roote , and is greived when god is dishonoured any kind of way , so much breifly for the first , now what is the dutie this holy man wishes ? that men would prayse god. and sacrifice the sacrifice of thankesgiving , and declare his workes . out of the largenesse of his heart he expresseth the same thing in many words , therefore i shall not need to make any scruple in particularizing of them , because there is not so much heed to bee given in the expressions of a large heart as to be punctuall in every thing . first he begins with prayse . oh t●at men would therefore praise the lord , &c. it is a duty as i said before fit for angels , fit ? nay it is performed by them : for it is all the worke they doe , it is the onely worke that was religious , that adam did in paradise , and that we shall doe in heaven with god , therefore we are never more in heaven , then when we take all occasions of blessing , and praising god , wee are never in a more happie estate . it is a duty therefore we should ayme at , and the rather , because it is the fruite , and end of all other duties whatsoeuer ; what is the end of all the good we doe , but to shew our thankfulnesse to god ? the end of our fruitfulnesse in our place , that others may take occasion to glorifie god. what is the end of our hearing ? to get knowledge , and grace , that wee may be the better able to prayse god , in our mouths , and in our lives . what is the end of receiving the sacrament ? nay , what is the duty it selfe ? a thanksgiving ? what is the end of prayer ? to begge graces , and strength that so we may carry our selues in our places , as is fit , that so wee may not want those things without which we cannot so well glorifie god , so the end of all is to glorifie god. it is the end that god intended in all , he framed all things to his owne prayse , in the creation . why hath god given man reason here upon the stage of the world ? to behold the creatures , rom. 1. that seeing in the creature , the wisedome of god , in ordering of things , the goodnesse of god in the vse of things , and the power of god in the greatnesse of things , the huge , vast heaven , and earth , hee might take occasion to glorifie , and magnifie this god , to thinke highly of him , to exalt him in our thoughts , that his creatures heaven , and earth , be so beautifull , and excellent , what excellencie is in god himselfe ? and as the end of creation so in redemption , all is for his glory , and prayse , in ephesians 1. how sweetly doth saint paul set forth the end of it . to the glory of his rich mercie and grace to bee mercifull to sinners to giue his owne sonne , for god to be come man , not for man in that estate as adam was in innocencie but for sinners for god to triumph ouer sin , by his infinite mercy here is the glory of his grace shining in the gospell , all is for the glory , and prayse of god there . and for particular deliverances in psal. 50. call upon me in the day of trouble . i will deliver thee , and thou shalt glorifie me , his deliverances of us in the passages of our life is that we may glorifie him , by taking notice in imminent dangers of some of his attributes : when there is no meanes of deliverance , of his power and goodnes , &c. in revel . 4. the elders are brought in praysing god for the work of creation , and then in the fifth for redemption , thou art worthy , for thou hast redeemed vs , so indeed the worke of creation , redemption , and the particular passages of gods providence , and protection , and preservation , they are matter of prayse in heaven , and earth among gods people . now to name a few helpes , and meanes , to performe this duty the better . if we would stirre up our selues to prayse god let us consider our owne vnworthinesse ? as in prayer , there must be a humble heart , for a man will not seeke abroad , if hee haue somewhat at home , poverty of spirit and humilitie of heart , makes a man pray : so it is the humble soule that praiseth god , that sees no desert in it selfe , this is one way to help us to prayse god , to see nothing in our selues , why god should so regard us , as to giue us our lives for a prey , to set his loue on us , and to follow us with good , nay we haue deserved the contrary , that god should leave us , and expose us to misery , rather then to watch over us by his providence : what is in vs ? it is he that hath made vs , and not wee our selves , & he made us again , when we were sinners when wee were worse then naught , therefore to humble us , we must consider our owne vnworthinesse , hee that knowes himselfe vnworthy of any favour , hee will bee thankfull even for the least , as we see in iacob , i am lesse then the least of all thy favours , therefore he was thankfull for the least : so wee see here in the text , these men are stirred vp to prayse god , they saw no other helpe , no worthinesse in themselues , they were at the gates of death , in a desperate estate , o that such men would praise god , indeed such men are fittest to praise god , that can ascribe help to nothing but to god , to no second causes . 2 therfore in the next place ( as a branch of the former ) if we would praise god , dwel not on the second causes , if god use second causes in any favour he bestowes on vs , either in keeping us from any ill or bestowing any good cōsider it as a means that god might dispence with , that he might use if he would , or not vse : see god in the second causes , rise from them to him : art thou healed by physick ? use physicke as a meanes , but see god in it , but if god hath cured thee without physick , without ordinary meanes , then see him more immediatly doing good to thee without the helpe of second causes , that is one way to helpe us to prayse god to see him in every favour , and deliverance , for what could second causes doe , if hee should not giue a blessing ? especially prayse him when he hath immediately done it , as he can , did not he make light before there was a sunne ? he is not tyed to giue light by the sunne , and hee made waters before hee made the clouds ; hee is not tied to the clouds , therefore especially prayse god , when wee haue deliverance we know not how , without meanes , immediatly from the goodnes , and strength of god. againe if wee would praise god for any favour , consider the necessitie , and vse of the favour wee pray for , as these men here , they were at deaths doore , and loathed all manner of meate , alas they had died if god had not helped them , if thou wouldest blesse god , consider what a miserable stare thou should be in , if thou hadst not that favour to praise god for : if thou be to blesse god for thy sences , put case thou shouldest want thy sight , what a miserable case thou shouldest be in : so for any of the sences that a man wants , whereby hee should glorifie god , and take the comfort of the creature , put case a man should want his tast , as these men here , their soule abhorred all manner of meate , alas what a miserable case is it to want a relish , and tast of the comfort that god hath put into the creatures , put case we should want the meanest benefite wee enjoy , how uncomfortable would our lives be ? this sparke of reason that god hath given us , that wee have understanding to conceive things , which is the engine whereby we doe all things as men , and are capable of the grace of god , what a miserable thing were it , if god should take away our wits , or suspend the use of them ? but especially in matters of grace , if god had not sent christ to redeeme the world , what a cursed condition had we lyen in ? next to divels . againe if wee would praise god , 4 let us every day keepe a diary of his favours , and blessings ; what good hee doth us privately , what positive blessings he bestowes upon vs , and what dangers hee frees us from , and continues , and renewes his mercies every day , and publikly what benefit wee have by the state we live in , oh what a happie state is it that we live in peace , that wee enjoy such lawes , that every man may fit under his owne vine , and under his owne figtree and enjoy the comforts of this life , when all the world about us are , and have beene in combustion ! we should keepe a register of gods blessings , oh , that wee could learne to have such exact lives ! it would breed a world of comfort , and wee should have a lesse account to make , when wee die . every day labour to be humbled for our sinnes specially such as break the peace of our consciences , and never give our bodies rest till our hearts have rest in the favour of god , and together with matter of humiliation dayly observe how god bestowes new favours , or else continues the old , that notwith withstanding our provocation , and forgetfulnesse of him , hee strives with us by his goodnesse , this is a blessed duty that we should labour to performe . and then when we have done this let us rouse up all that wee are , and all that wee have within us to praise god , psalme 103. my soule praise the lord , and all that is within me praise his holy name . what have wee within us to praise god ? let us praise god with our understanding , to conceive , and have a right judgement of gods favours , of the worthinesse of them , and our owne un worthinesse , and then a sanctified memory , forget not all his benefites ; forgetfulnesse is the grave of gods blessings it buries all . and then there is in us the affection of joy , and love to god to tast him largely , and then all within us will be large in the praising of god. and our tongue likewise though that be not within us , it is called our glory ; let us make it our glory in this , to trumpet our gods praise upon all occasions , all that is within us , and all that we are , or have , or can do , let it be all to the glory , and praise of god. to draw to a conclusion with some generall application , of all that hath beene spoken , and then in particular to the present occasion . you know how god hath dealt of late with this citie , and with our selves indeed , for we are all of one body politike , and however god visited them , yet it was our sinnes also that provoked him , we brought stickes to the common fire . a physitian lets the arme blood , but the whole body is distempered , god let the citie blood , but the whole kingdome was in a distemper , so that it was for our sins as well as theirs wee , all brought ( i say ) some thing to the common flame , and god afflicted us , even in them : god hath now stayd the sicknesse almost as miraculously as hee sent it : it was a wonder that so many should be swept away in so short a time , it is almost as great a wonder that god should stay it so soone . and what may we impute it unto ? surely as it is in the text . they cried unto the lord , god put it into the hearts of the governours of the state to appoint humiliation and crying to god , and therefore since god hath beene so mercifull upon our humiliation it is religiously , and worthily done of the state that there should be a time to blesse god againe , god did it with a word , with a command , it was both in the inflicting and delivery ( as it were ) without meanes : for what could the physitians doe in staying the plague ? alas all the skill in the world is at a losse in these kinds of sicknesses ! it comes with gods command , it is gods arrow more especially then other sicknesses , god sent it by his command , first to humble us for our sin , and now hee hath stayd it with a word of command that from above 5000. a weeke , it is come to three persons , god hath sent his word and healed us . it was a pittifull state wee were in before : for indeed it was not onely a sicknesse upon the citie but a civill sicknesse : the whole state w●s distempered : for as there is sicknesse in the body when there is obstruction , when there is not a passage for the spirits and the blood from the liver , & from the heart , and from the head these obstructions cause weakenesse , and faintings , and consumption , so was there not an obstruction in the state of late ? were not the veynes of the kingdome stopped ? was not civill commerce stayed ? the affliction of this great citie , it was as the affliction of the head or of the heart or of the liver ; if the maine vitall part be sick , the whole is sicke , so the whole kingdome not only by way of sympathy , but it was civilly sicke in regard that all trading , and intercourse was stopped , it was a heavy visitation . and wee have much cause to blesse god that now the wayes of this sion of ours mourne not , that-there is free commerce , and intercourse as before , that we can meete thus peaceably , and quietly at gods ordinances , and about our ordinarie callings , those that have an apprehension of the thing cannot chuse but breake out in thanksgiving to god , in divers respects . 1 first of all , have not we matter to praise god that he would correct us at all ? hee might have suffred us to have gone on and beene damned with the wicked world as it is 1 cor. 11.33 . we are therfore chastened of the lord that wee should not be damned with the world : it is his mercy that hee would take us into his hands as children , that he would visite us at all . another ground of thankesgiving is this that since he would correct us , 2 he would use this kind of correction , that he would take us into his owne hands ; might he not have suffred a furious , bloody darke spirited , divellish spirited enemy to have invaded us , to have fallen into the hard hands of men acted with divel●ish malice ? david thought this a favour , even that god would single him out to punish him with the plague of pestilence that he might not fal before his enemies . the mercies of god are wondrous great when we fall into his hands hee is a mercifull god , hee hath tender bowels fu●ll of pitty and compassion : but the very mercies of wicked idolaters are cruell , there was a mercie therefore in that , that god would take us into his owne hands . 3 in the third place , we see when he had taken us into his own hands , how he hath stopped the raging of the pestilence , and hath inhibited the destroying angell , even in a wondrous manner , that the plague when it was so raging that it should come to decrease upon a sudden ; god was wondrous in this worke , is not here matter of praise ? 4 then againe , it is a mercy to us all here that he should give us our lives for a prey as god sai●h in ieremiah to baruch , wheresoever thou goest thou shalt have thy life for a prey , might not gods arrow have followed us wheresoever wee went ? whither can a man goe from this arrow , but that god being every where might smite him with the pestilence ? now in that hee hath watched over us , and kept us from this noysome contagious sicknes , and hath brought us altogether here quietly and freely , that so there may bee entercourse betweene man and man in trading , and other callings , this is the fourth ground of praysing of god. and that it did not rage in other parts : 5 in former time god scattered the pestilence more ouer the kingdome : it is a great matter to blesse god for . i beseech you let us say with the same spirit , as this holy man h●re , oh that men therefore would prayse the lord for his goodnes , and for the wonders that he doth for the children of men ! for his goodnesse , that hee would rather correct us here then damne us , for his goodnesse , that hee would not giue us up to our enemies , for his goodnesse , that he stayd the infection so suddenly , and that he stayd the spreading of it further , for his goodnesse vnto us in particular that hee hath kept us all safe . what shall wee doe now but consecrate , and dedicate these liues of ours for he giues us our liues more then once , at the beginning , there is neuer a one heere but can say by experience , god hath given me my life , at such a time , and such a time , let us give these lives againe to god , labour to reforme our former courses , and enter into a new covenant with god , this is one part of thanksgiving to renew our covenant with god , to please him better , and indeed in every thanksgiving , that should bee one ingredient . now lord i intend ; and resolue to please thee better , whatsoeuer my faults haue formerly beene , i resolue by thy grace , and assistance to breake them off , without this all the other is but a dead performance . now breifly by way of analogie , and proportion , to rayse some meditations from that that hath hath beene delivered concerning the body to the soule , for god is the physitian both to soule , and body . if god with his word can heale our bodies as the psalmist sayth here , much more can hee with his word heale our soule . there are many that their bodies are well ( thanks be to god ) but how is it with their soules ? here you haue some symptomes to know their spirituall state and oh that people were apprehensiue of it ! haue you not many that their soule loatheth all manner of meate , and they draw neere the gates of death , their soules are in a desperate state , they are deeply sick , how shall wee know it ? their soule abhorreth all manner of wholsome meate : how many are there that relish poets , and history , any trifle that doth but feed their vaine fancie and yet cannot relish the blessed truth , and ordinances of god ? where is spirituall life , when this spirituall sence is gone : when men cannot relish holy things ? if they relish the ordinance of god , it is not the spirituall part of it , so farre as the spirit toucheth the conscience , but something that ( it may be ) is sutable to their conceit expressions , or phrases or the like , but it is a symptom and signe of a fearefull declining state , when men doe not relish the spirituall ordinances of god , which should be ( as it were ) their appointed food , when they doe not delight to acquaint themselues with god in hearing of the word , and reading , and the like , let such therefore , as delight not in spirituall things know that their soules lye gasping they are at the gates of spirituall death , all is not well there is some fearfull obstruction upon the soule , that takes away the appetite , the soule runnes into the world ouermuch , they cloy themselues with the world , when men cānot relish heavenly things they are eate vp with the delight and joy of other things pleasures and profits . let them search the cause , and labour for purging sharpe things that may procure an appetite let them judge themselues , and see what is the matter that they doe not delight more in heauenly things ; let them purge themselues by confession to god , and consideration of their sins , and labour to recover their appetite , for it is almost a desperate estate , they are at the gates of death . especially now when we come to the communion , what doe we heere if we cannot relish the food of our soules ? let us examine if we desire to tast the loue of god , and to be acquainted with god here if not , what shall wee doe in these spirituall distempers ? desire of god , cry to god , that he would forgiue our sinnes , and heale our soules by his holy spirit , that hee would make us more spirituall to relish heavenly things , better then we haue done before , that as the things , that are heauenly , are better in their kind then other things are ; so they may be better to our tast . a man may know the judgement of his state , when hee answereth not the difference of things : what the difference is between the food of life , and ordinary food , what the difference is between the comforts of the holy ghost , and other comforts , betweene the riches , and pelfe of the world , and the riches of the spirit , the graces of god that will cause a man to liue and die with comfort , the true riches that make the soule rich to eternity , there is no comparison : beg of god , this spi●ituall relish to discerne of things that differ , that we may recouer our appetite god by his word , and spirit can doe it , not only the word written , but the in ward spirituall word written in our hearts , desire god to joyne his spirit with his word , and sacraments , and that will recover our tast and make us spirituall that we shall relish him that is both the feast-maker , and the feast it selfe , he is both the meat and the provider of the banquet . for whence is it that all other things are sweet to vs ? deliverance from troble , and sicknesse ? because it is a pledge of our spirituall deliverance in christ , the deliverance from hell and damnation , what comfort can a man haue that knowes not his state in grace , in the enjoying of his health , when hee shall think he is but as a sheepe kept for the slaughter ? hee knows not whether hee be in the favour of god or no ? therefore let vs come , and renew our faith in the forgiuenesse of our sinnes through the blood of christ , of whom we are made partakers in the sacrament . for if we beleiue our deliverance from hell , and damnation by the body of christ broken , and his bloodshed , then every thing will be sweet , when we know god loues us to life everlasting , then every thing in the way to life everlasting euen day●● bread will be sweete , because the same loue that giues heauen , giues dayly food , and the same loue that redeemes us from hell redeemes us from sicknes , therefore let us labour to strengthen our faith in the maine , that wee may bee thankfull for the lesse . and as we enter into new couenant with god ; so labour to keepe it : in levit. 26. euery thing auengeth the breaking of gods couenant when we make couenant to serue him better for the time to come , and yet breake it , god is forced to send his messenger he sends sicknesse to avenge his covenant , considering that he hath lately so auenged it , let it make us so much the more circumspect in our carriage . so much for this time , and text . finis . imprimatur . thomas wykes . may 11 1638. notes, typically marginal, from the original text notes for div a12191-e150 vers. 9● parts of the text . god takes particular notice of his . womens affections to religion strong . reas. 1. 2 3 great things in religion from small beginnings callings allowed by god. commerce lawfull . vse of garments . the selling and wearing rich attire lawfull . object , 3. sorts of people before christ workes of preparation necessary to conversion . preparations are from god. preparations remooue hindrances . quest. answ. progresse of preparation . god brings his elect under means . preparations not to be rested in . god opens the heart . 1 the heart naturally shut . 2 god alone opens the heart . 1 there is want of ability in the soule . 2 there is an opposition . vse patience to others . 2 tim. 2. thankfulnesse . what ment by heart . the mind must bee sanctified to attend to the word . god opens the heart to attend . vse . triall whether our hearts be opened . the gospell the ground of faith : the word preached the usuall meanes of faith . rom. 10. vse . to pray ●or labou●●ers in gods har●est . to prize the ordinance of preaching . attention necessarie . 4 things requisite to ●ight . directions to attend on the word . 1 search our wants . 2 come with subjection . 3 to get the word ingrafted . 4 meditation . quest. how to know we attend aright . answ. 1 when wee know not the word , but the things . 2 the soule ecchoes to the word . 3 they see things in their owne light . they judge according to their profit . baptisme the seale of salvation . how to thinke of our baptisme . honour of good governours of families . good instructions may be effectuall long after . christians easie to be intreated . approbation of strong christians confirmes the weake . to judge well of christians . lydias invitation . to shew her loue . to be further inst●●cted . faith fruitfull . triall of faith by love 1 to christ. 2 to his members . 3 to his word . notes for div a12191-e10940 the scope of the psalme . 4 instance of gods providence vers . 4. vers . 10. vers . 17. verse 23 division o● the text . who ment by fooles . why wicked men are termed fooles . 1 for lack of discerning . 2 for passion passion presents things falsely . 3 iesting with sinne . 4 forgetfulnesse of his end . wicked men wittie in their generation . 5 he wounds himselfe . vse 1. to humble wicked men . 2 aggravation of sinne . 3 begge spirituall wisdome . 4 not to passe for the censures of the wicked folly in gods children . psa. 38.5 . psal. 73. the breach of the second table comes from the breach of the first . ●nhappy succession of sin . vse . take heed of beginnings of sinne . doct. sinne the cause of sicknesse . 1 cor. 11.31 . vse 1. to justifie god. 2 to be patient . 3 search out our particular sin . to seeke god in trouble . the course of worldlings psal. 32. divinity transcends other arts . sicknesse how from god , how from sin . the cause of murmuring in trouble . sin puts a rod in gods hand sin a poyson . salvian extremity of sicknes . naturall cause of sicknesse : happines of epicures vnstable . to blesse god for appetite . how to converse with the sicke . gates of death . death it selfe . 2 authority of death . misery of wicked men . rom. 5. 3 power of death . vse . to disarme death . 2 cor. 15. doct. god suffers men to fall to great misery . reas. 1. 3. gods children cry to him in affliction . atheisme against nature . why god sendeth affliction . to submit to god patiently . prayer a speciall remedie in affliction . to be in a state fit to pray . 1 take heed of knowne sinne . 2 heare god calling on us . exhortation to prayer . prayer best before affliction . mal. 3 : remember the church in our prayers . god the best physitian . 2 chron. 7.14 . vse . to haue recourse to god in sicknes . doct. prayer to god successefull psal. 38. rom. 8. god hears heathens . much more his children luke 11. object . answ. wayting after prayer necessary . god deferres for our good . beloved sins hinder prayer . gods powerful word ▪ gods command over all things . vse . take heed of displeasing god. jncouragement to pray from gods power . christs word in his abasement powerfull . all men praise go● to praise god for others . especially for our selues . luke 2 . 1● 14. creatures prayse god bow . rom. 8. psal. 103. wicked men only dishonour god. prayse a duty fit for angels . prayse the fruit , and end of all we doe . of hearing . of the sacrament . praysing god the end of the creation , rom. 1. it is the end of redemption . ephes. 1. psal. 50. jt is the end of our particular deliverances . rev. 4. rev. 5. helps and meanes to praise god. consider our owne vnworthinesse . 2 not to rest on second causes . the necessity and use of the blessing . 4 dayly register gods favours . to prayse god with that which is in us . psal. 103. our vnderstaning . memory . ioy. tongue . in the great visitation . 1625. simile . concerning deliverance from the plague , to blesse god. 1 that hee would correct . 1 cor. 11.33 . 2 that hee would do it himselfe . 3 that he stayed the pestilence . 4 that our lives were spared . 5 that it spread not farre . god by his word heales the soule . symptome of a sicke soule . to recover spirituall appetite . what to do in spirituall distempers , levit. 26. a fountain sealed: or, the duty of the sealed to the spirit, and the worke of the spirit in sealing wherein many things are handled about the holy spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. being the substance of divers sermons preached at grayes inne. by that reverend divine, richard sibbes, d.d. and sometimes preacher to that honourable society. sibbes, richard, 1577-1635. 1637 approx. 200 kb of xml-encoded text transcribed from 146 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a68733 stc 22495 estc s117375 99852589 99852589 17917 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. a68733) transcribed from: (early english books online ; image set 17917) images scanned from microfilm: (early english books, 1475-1640 ; 1082:6, 1495:15) a fountain sealed: or, the duty of the sealed to the spirit, and the worke of the spirit in sealing wherein many things are handled about the holy spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. being the substance of divers sermons preached at grayes inne. by that reverend divine, richard sibbes, d.d. and sometimes preacher to that honourable society. sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. marshall, william, fl. 1617-1650, engraver. [24], 251, [1] p. printed by thomas harper, for lawrence chapman, and are to be sold at his shop at chancery lane end, in holborne, london : 1637. editors' dedication signed: tho. goodwin. philip nye. with an additional title page, engraved, "a fountaine sealed. .. the 2d. edition.", signed: will: marshall. sculpsit. 1637. identified as stc 22494 on umi microfilm reel 1082. reproductions of the originals in the british library and cambridge university library. appears at reel 1082 (british library copy) and at reel 1495 (cambridge university library copy). reel 1495: some print faded and show-through. 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 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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 holy spirit -early works to 1800. 2007-02 tcp assigned for keying and markup 2007-02 aptara keyed and coded from proquest page images 2007-03 pip willcox sampled and proofread 2007-03 pip willcox text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a fountaine sealed , or the dutie of the sealed to the spirit and the worke of the spirit in sealing . by rich. sibbes d. d. the 2 d edition . printed for l : chapman & are to be sould at his shope at chancery lane end in holborne . will marshall sculpsit . 1637. a fountain sealed : or , the duty of the sealed to the spirit , and the worke of the spirit in sealing . wherein many things are handled about the holy spirit , and grieving of it : as also of assurance and sealing what it is , the priviledges and degrees of it , with the signes to discerne , and meanes to preserve it . being the substance of divers sermons preached at grayes inne . by that reverend divine , richard sibbes , d. d. and sometimes preacher to that honourable society . london , printed by thomas harper , for lawrence chapman , and are to be sold at his shop at chancery lane end , in holborne , 1637. to the truely noble , and much honoured lady , the lady elizabeth brooke , wife to sir robert brooke . madame : besides that deserved interest your ladyship held in the fections and esteem of this worthy man more then any friend alive , which might intitle you to all that may call him . authour . this small piece of his acknowledgeth a more speciall propriety unto your ladyship . for though his tongue was as the pen of a ready writer in the hand of christ who guided him , yet your ladyships hand and pen was in this his scribe and amanuensis whilest hee dictated a first draught of it in private , with intention for the publique . in which labour both of humility and love , your ladyship did that honour unto him which baruch ( thogh great and noble ) did but receive in the like , transcribing the words of ieremiah from his mouth : wherin yet your ladyship did indeed , but write the story of your owne life , which hath beene long exactly framed to the rules herein prescribed . we therefore that are intrusted in the publishing of it , deeme it but an act of justice in us to return it thus to your ladyship , unto whom it owes , even its first birth : that so where ever this little treatise shall come , there also this that you have done , may bee told and recorded for a memoriall of you . and we could not but esteeme it also an addition of honour to the worke , that no lesse then a ladies hand ( so pious & so much honoured ) brought it forth into the world , although in it selfe it deserveth as much as any other this blessed wombe did beare . the lord in way of recompence , write all the holy contents of it , yet more fully and abundantly in your ladyships heart , and all the lineaments of the image of iesus christ and seale up all unto you by his blessed spirit , with joy and peace to the day of redemption . madame , we are your ladyships devoted , tho. goodwin . philip nye . the contents . grieve not the holy spirit of god. the holy ghost why called a spirit , page 3 why holy , page 5 from the apostles disswasion , these foure presupposed truths . 1 that the holy ghost is in us , page 8 2 and is as a guide to us , page 12 3 the best of us are apt to grieve him , page 13 4 therefore wee should bee carefull of it , page 14 § 1 of grieving the spirit . i what it is to grieve the spirit , page 16. how the spirit worketh in us , page 20 ii wherein doe we especially grieve the spirit . 1 in our selves , and that in these particulars . 1 in walking contrary to , and in neglecting of its motions , page 25. and comforts , page 27. seeking comfort from the flesh , page 28 2 by unkindenesse , page 29. the sinnes of professors , and those that have most acquaintance with the spirit , grieve most , page 30 3 by presumptuous sinnes , page 33 , sinnes against knowledge of two sorts . ibid. why voluntary sinnes are so great , and grieve the spirit so much , page 36 , the reason why sinnes of the second table grieve most , page 39 , upon divers respects the same sort of sinnes may grieve more and lesse , page 44 4 by worldlinesse and paying tribute to the flesh , page 45 5 abusing spirituall things to our owne ends , page 48 , and fathering the workes of the flesh upon the spirit , page 49 6 by sins against the gospell , page 49 , slighting ordinances , page 51 7 sinnes plotted and contrived , page 57 8 by false judgement of things , page 55 9. by not using the helpes we have , page 58 10 cavilling against the truth , page 59 11 by doing duty in our own strength , page 61 12 thrusting our selves into over-much worldly imployment , page 61 , whence , 13 omission or slight performance of duty , page 63 2 in others many wayes , as , 1 neglecting the grace in them , page 65 2 sharpe censures , page 65 3 superiours by unjust commands , page 66 4 inferiours by untractablenesse , 5 by evill examples , page 68 iii how we may know when we have grieved the spirit , page 69 and what is the danger of it , page 71 how farre a childe of god may grieve the spirit . page 76 of the sinne against the holy ghost , page 81 , and a twofold miscarriage about it in censuring , page 82 iiii what course we should take to prevent grieving the spirit , page 84 , in divers rules . 1 give your selfe up to the government of it , page 84 2 subject constantly to the spirits motions : they are knowne from other motions . 1 by a speciall strength in them , by which they are raised to higher ends , page 87 2 by their constancy , page 88 3 they proceed from a changed heart , page 89 4 they are seasonable , ibid. 5 a selfe evidēce in thē , page 90 6 orderly , in respect of both tables of the law , ibid. 7 dependant upon god , page 91 3 ioyne and co-operate with the spirit , page 92 4 turne motions into resolutions , page 94 , and resolutions into practise , page 95 5 depend on ordinances , and get a heart suteable to them , page 96 6 observe the spirits first withdrawing , and search the cause , page 100 7 take heed of such sinnes as we terme little ones , page 102 , and looke upon all sinne in the rise and root of it , page 104 8 get spirituall wisedome to know what is pleasing and displeasing to the spirit , page 105 9 vpon breaches , renew repentance , page 108 10 avoyd corrupt communication , page 109 whereby you are sealed . § 2 of the sealing of the spirit . 1 christ is sealed , page 122 2 so are christians . page 125 i what this sealing is , and how it is wrought , page 125 ii the privileges of it . a seale serveth for 1 confirmation , page 131 2 distinction , page 132 3 appropriation , page 139 4 estimation , page 141 5 secrecy , page 144 6 security , page 146 iii degrees of sealing . 1 the worke of faith , page 149 2 sanctification , page 150. yet not without a new act of the spirit , page 153. the reasons , page 155 3 ioy , page 156. which hath its degrees also , page 158 , being from the spirit , page 159 of the three witnesses on earth 160 , their order , page 164 of the witnesse of the spirit immediately from it selfe , which is the highest , and that which bringeth most joy , page 166 of such joyes and raptures of the spirit , and how they are knowne from illusions , page 169. as 1 by what goes before them : as 1 the word imbraced by faith , page 171 2 deep humiliation , page 172 3 selfe-denyall , page 174 4 comfort & victory , page 175 5 spirituall strength put forth in duty , page 176 2 by what accompanieth them : as , 1 pryzing ordinances , page 177 2 liberty & boldnesse with god , page 179 3 and for the most part sathans malice , page 180 3 by what followeth them , 1 more humility , page 180 2 increase of spirituall strength , page 181 3 a joyfull expectation of christ , page 183 4 other degrees of sealing from the divers degrees of revelation , page 185 vnto the day of redēption . § 3 of the day of redemption . 191 from the consideration of what formerly hath beene spoken , some generall conclusions are collected , page 202 i concl. wee may attaine to the knowledge that wee are in the state of grace , page 203 all that have faith , have not assurance , page 209 ii concl. vpon knowledge of our state of grace for the present , we may be assured of our future full redemption , page 215 why we pray for forgivenesse of sinnes notwithstanding , page 218 this assurance we have , page 221 that , first , god may be glorified , 222 , secondly , our soules comforted , page 223 iii concl. this assured knowledge is wrought by the spirit , page 224 iiii concl. the sealing of the spirit unto salvation , should bee a prevailing argument not to grieve the spirit , page 228 1 to those that are not as yet sealed , page 230 2 to those that are sealed either in a lower , page 233. or higher worke of sealing , page 236 , and that from 1 ingenuity , page 237 2 benefit received from the spirit , page 239 3 a kinde of necessity , page 240 4 the nature of love , page 241 5 and other graces , as faith and hope , that worke by assimilation . page 242 the doctrine of assurance is no doctrine of liberty , page 243 but of deepe and sweet ingagement , page 244 therefore we should preserve the worke . page 247 finis . ephes . 4. 30. and grieve not the holy spirit of god , whereby ye are ●ealed unto the day of redem●tion . whether the words bee a command ensuing from authority or , counsell , from wisedome , or a caveat from gods care of our soules , it is not materiall : considering both counsell and caveats of the great god , have both force of a command , with some mixture of the sweetnesse of love : the apostle as his manner is , from the largenesse of his spirit , riseth from a particular disswasive from corrupt communication , in the verse before , to this generall advise of not grieving gods spirit by sinne ; especially against conscience inlightened : and this disswasive from evill , is inforced from a dangerous effect of grieving the spirit of god ; and the danger of grieving ariseth from this , that it is the spirit of god , and god himselfe whom we grieve , and a holy spirit , holy in himselfe , and holy as the cause of all holinesse in us ; and hee that after he hath wrought holinesse in us , sealeth and confirmeth us in that act of grace , untill the day of our glorious redemption : so that the grounds of not grieving , are from the greatnesse and goodnesse of the person whom we grieve , and from the greatnesse and constancie of the benefits we have by him . to speake something of the person , the holy spirit is called a spirit , not onely by nature , as being a spirituall essence , but in regard of his person and office , he is both breathed from the father and the sonne , as proceeding from them both ; and by office , breatheth into all that god hath given christ to redeeme , and him to sanctifie ; he is so the spirit of god in proceeding from god , as that he is god , which who so denieth , deny their own baptisme ; being as well baptized into the name of the holy ghost , as into the father and the sonne ; and no lesse a person , then god , is needfull to assure our soules of gods love , and to change our nature , being in an opposite frame : who can reveale to us the minde of god , but the spirit of god ? and herein we may see the joynt forwardnesse both of the father and son and holy ghost ; when both father and sonne joyne in willingnesse to send so great a person to apply unto us , and to assure us of that great good the father hath decreed , and the son performed for us . that attribute the spirit delights in , is that of holinesse , which our corrupt nature least delights in , and most opposeth : holinesse is the glory and crown of all other excellencie ; without which they are neither good in themselves , no● comfortable to us . it implies a freedome from all impuritie , and a perfect hatred of it ; an absolute perfection of all that is excellent . what is it then to grieve such an holy spirit , before whom the heavens themselves are impure , and not onely the divels tremble , but the angels cover their faces ? what shall wee thinke then of them which doe not onely neglect , but despise , yea oppose this holinesse , and indure any thing else ? what is hated in the world with keene and perfect hatred ; but holynesse , without which yet , we shall never see god , nor enter into that pure place , into which , we all professe a desire to enter ? there was planted in man by nature , a desire of holinesse , and a desire of happinesse : the desire of happinesse is left still in us , but for holinesse which is the perfection of the image of god in us , is both lost , and the desire of it extinguished : and that men might the better drive it out of the world under a forme and shew of it ; they oppose the truth of it , and that with the greater successe , because under that great colour the divell and his vicar , carry all their divellish policies under a shew of holinesse . we see in popery , every thing is holy with them , but that which should be holy , the truth of god , and the expression of it . the man of sinne himselfe must have no worse title , then his holinesse : a shew of devised holinesse pleaseth mans anture well enough ; as being glorious for appearance , and usefull for ends . but the truth of it being crosse to the whole corrupt nature of man , will never be entertained , untill nature be new moulded by his holy spirit in the use of holy meanes , sanctified by himselfe for that end : it is this that makes a man a saint , and civill vertues to be graces , which rayseth things that are ( otherwise ) common , to an higher degree of excellency : this is that to a christian which reason is to a man : it gives him a being , and a beauty different from all other : it makes every action we doe in obedience to god a service , and puts a religious respect upon all our actions , directing them to the highest end . now that which the apostle disswades from , is from grieving so holy a spirit . these truths , are presupposed : first , that the holy ghost is not in us personally as the second person is in christ man ; for then the holy ghost , and we should make one person : nor is the holy ghost in us essentially only : for so he is in all creatures : nor yet is in us onely by stirring up holy motions , but he is in us mystically , and as temples dedicated to himselfe : christs humane nature is the first temple , wherein the spirit dwels ; and then we become temples by union with him . the difference betwixt his being in christ & us , is , that the spirit dwels in christ in a fuller measure ; by reason that as a head he is to conveigh spirit into all his members . secondly , the spirit is in christ intirely without any thing to oppose : the spirit alwayes findes something in us , that is not his owne , but readie to crosse him . thirdly , the spirit is in us derivatively from christ , as a fountaine we receive grace at second hand , answerable to grace in him . the holy ghost was in adam before his fall , immediately ; but now hee is in christ , first , and then for christ in us , as members of that bodie , whereof christ is the head : & it is well for us that he dwels first in christ , and then in us : for from this it is that his communion with us is inseparable , as it is from christ himselfe , with whom the spirit makes us one . the holy spirit dwels in those that are christs after another manner then in others in whom he is in , in some sort by common gifts ; but in his owne , he is in them as holy , and as making them holy , as the soule is in the whole body in regard of divers operations ; but in the head onely as it understandeth , and from thence ruleth the whole bodie : so the holy ghost is in his , in regard of more noble operations , and his person is together with his working , though not personally ; and though the whole man be the temple of the holy ghost , yet the soule especially , and in the soule the very spirit of our minds , as most suteable to him being a spirit . whence the apostle wishes the grace of christ to be with our spirits , the best of spirits delight most in the best of us , which is our spirits : in the temple the further they went , all was more holy , till they came to the holy of holiest . so in a christian the most inward part the spirit is , as it were the holie of holies , where incense is offered to god continually . what a mercy is this that he that hath the heaven of heavens to dwell in , will make a dungeon to be a temple ; a prison to be a paradise ; yea an hell to bee an heaven ? next to the love of christ in taking our nature , and dwelling in it ; we may wonder at the love of the holy ghost , that will take up his residence in such defiled soules . the second thing presupposed , is that the holy spirit being in us after hee hath prepared us for an house for himselfe to dwell in , and to take up his rest and delight in , he doth also become unto us a counsellour in all our doubts , a comforter in all distresses , a solicitor to all dutie , a guide in the whole course of our life , untill we dwell with him for ever in heaven : unto which his dwelling here in us doth tend : he goeth before us as christ did in the pillar of the cloud and fire before the israelites into canaan : being a defence by day , and a direction by night . when we sinne , what doe we else but grieve this guide ? the third ground is , that we , the best of us , are prone to grieve this holy spirit : what use were there else of this caveat● we carrie too good a proofe of this in our owne hearts : we have that which is enmitie to the spirit within us , sinne ; and an adversarie to the spirit & us , sathan : these joyning together , and having intelligence , and holding correspondencie , one with another , stirre us up to that which grieves this good spirit . the fourth thing presupposed , is , that we may and ought by christian care and circumspection , so to walke in an even and pleasing course , that we shall not grievously offend the spirit , or grieve our owne spirits . we may avoid many lashes and blowes , and many an heavy day which we may thanke our selves for , and god delighteth in the prosperity of his children , and would have us walk in the comforts of the holy ghost , and is grieved when we grieve him : that then hee must grieve us to prevent worse griefe . the due and proper act of a christian in this life is to please christ , and to bee comfortable in himselfe , and so to be fitted for all services . these things premised , it is easie to conceive the equitie of the apostles disswasive from grieving the holy spirit . for the better unfolding of which , we wil unfold these foure points . first , what it is to grieve the spirit . secondly , is wherein we specially grieve the spirit . thirdly , how we may know when wee have grieved the spirit . fourthly , what course we should take to prevent this griefe . for the first : the holy ghost cannot properly be grieved in his own person , because griefe implyes a defect of happinesse in suffering that we wish removed . it implyes a defect in foresight , to prevent that which may grieve . it implyes passion , which is soon raised up , and soone laid downe : god is not subject to change ; it implyes some want of power to remove that which we feele to be a grievance : and therefore it is not beseeming the majestie of the spirit thus to bee grieved . wee must there●ore conceive of it as befit●ing the majestie of god , ●emoving in our thoughts ●ll imperfections . first then we are sayd to grieve god , when we doe that which is apt of it selfe to grieve : as we are said to destroy our weake brother , when wee do that which he taking offence at , is apt to misleade him , and so to destroy him . secondly , we grieve the spirit , when wee doe that whereupon the spirit doth that which grieved persons doe ; that is , retireth and sheweth dislike , and returns griefe againe . thirdly , though the passion of griefe be not in the holy ghost , yet there is in his holy nature a pure displicence and hatred of sinne , with such a degree of abhomination as though it tend not to the destruction of the offender , yet to sharpe correction : so that griefe is eminently in the hatred of god in such a manner as becomes him . fourthly , wee may conceive of the spirit as hee is in himselfe in heaven , and as hee dwels and workes in us ; as wee may conceive of god the father , as hidden in himselfe , and as revealed in his son , and in his word ; and as we may conceive of christ as the secōd persō , & as incarnate : so likewise of the holy ghost as in himselfe , and as in us , god , in the person of his sonne : and his sonne as man , and as minister of circumcision , was grieved at the rebellion and destruction of his owne people . the holy spirit , as in us grieveth with us , witnesseth with us , rejoyceth in us , and with us ; and the spirit in himselfe , and as he worketh in us hath the same name , as the gifts and graces , and the comforts of the spirit are called the spirit ; even as the beames of the sunne shining on the earth are called the sunne : and when we let them in , or shut them out , wee are said to let in or shut out the sunne . we may grieve the spirit , when we grieve him , as working grace , and offering comfort to us : the graces of the spirit have the name of the spirit whence they come , as the spirit of love and wisdome . again , our owne spirits , so farre as sanctified , are said to be the spirit of god : so the spirit of god , not in it self , but in noah did strive with the old world ; and so we grieve the spirit , when we grieve our owne or other mens spirits , so farre as they are sanctified by the spirit . now the spirit as in us worketh in us , according to the principles of mans nature , as understanding and free creatures , and preserveth the free manner of working proper to man ; and doth not alwaies put forth an absolute prerogative power , but dealeth with us by way of gentle and sweet motions and perswasions ; and leaveth it in our freedome to imbrace or refuse these inferiour workes of the spirit : and our hearts tell us it is in our power to entertaine or reject the motions : which when we doe in our owne apprehension , we churlishly offend the spirit , as willing to draw us to better waies ; and wee cannot otherwaies judge of this , but as grieving . god in his dealing with men , puts his cause into our hāds , that by our prayers and otherwise , wee may helpe or hinder him against the mighty . and christ puts himselfe into our hands in his ministers , and in the poore ; counts himselfe regarded or neglected in them : so the holy spirit puts as it were his delight and contentment in our power , and counts when we entertaine his motions of grace or comfort , we entertain him ; and when we refuse them , wee grieve him . and the holy ghost will have us interpret our refusing of his motion , to be a refusing of him ; and not onely a refusing of him , but of the son , and of the father , whose spirit he is . oh , if we did but consider how high the slighting of a gracious motion reaches , even to the slighting of god himselfe : it would move us to give more regard unto them . as we use these motions , so would wee use the spirit himselfe , if he were in our ●ower . they are not only ●●e ambassadors , but the ●oyal off-spring of the spirit 〈◊〉 us , and when we offer ●iolence to them , we kill as ●uch as in us lyeth , the roy●ll seed of the spirit . ob. it may be objected , when we doe any thing amisse , we intend not the grieving of the spirit ? it is true , unlesse we were divels incarnate , we will not purposely and directly grieve the spirit ; but when we sinne , we will the grieving of him in the cause . no man hates his owne soule , or is in love with death , yet men will willingly doe that , which if they hated their own souls , and loved death , they could not doe worse . why will you perish , you house of israel ? saith god , they intended no such matter as perishing : gods meaning is , why will you go on in such destructive courses , as will ēd in perishing ? if we could hate hell in the cause of it , and way to it , as we hate it in it selfe , we would never come there . for the second point , wherein wee especially grieve the spirit : griefe ariseth either from antipathy and cōtrariety , or from disunion of things naturally joyned together . in greater persons especially , griefe ariseth from any indignity offered from neglect or disrespect , and most of all from unkindnesse after favour shewed . thus the holy ghost is grieved by us : what more contrary to holinesse , then sinne , which is the thing , and the onely thing that god abhominates , yea , in the divell himself ? but then adde to the contrarietie in sinne , the aggravations from unkindenesse ; and this makes it more sinfull . what greater indignity can wee offer to the holy spirit , than to prefer base dust before his motions ? leading us to holinesse and happinesse ? what greater unkindnesse , yea , treachery to leave directions of a friend to follow the counsaile of an enemy ? such as when they know gods will , yet will consent with flesh and bloud , like balaam , who was swayed by his profit against a cleere discovery of gods will. we cannot but make the spirit of god in us in some sort ashamed to thinke of our folly ; in leaving the fountaine , and digging cisternes : in leaving a true guide , and following the pirate : men are grieved especially , when they are disrespected in their place and office . it is the office of the spirit to enlighten , to soften , to quicken , and to sanctifie ; when wee give content to sathan , it puts the holy ghost out of office . the office of the holy ghost is likewise to bee a comforter : it cannot therefore but grieve the holy spirit , when the consolations of the almightie are either forgotten , or seeme nothing unto us in the perishnesse of our spirits ; when with rachel wee will not bee comforted . who in stead of wrastling with god by prayer , wrangle with him by cavelling objections : they take pleasure to move objections , instead of a holy submission to higher reasons that might raise them to comfort : and take satans part against the holy spirit , and their owne spirit : and against arguments that are ministred , by those that are more skilfull in the wayes of salvation , then themselves . how little beholding is the holy spirit to such , who please themselves in a spirit of opposition ? and yet so sweet is this holy spirit , that after long patience , hee overcomes many of these with his goodnesse : and makes them at length with shame , lay their hands upon their mouthes , and bee silent . yet that is one reason they sticke so long in temptations , and are kept so long under the spirit of bondage . those likewise cannot but grieve the comforter , that leave his comforts , and seeke for other comforters : that thinke there is not comfort enough in religion , but will bowe downe to the world , such as linger after the liberties of the flesh , after stolne waters ; as if god kept house not good enough for them . it is a great disparagement to preferre huskes before the provision of our fathers house , and to die ( like fish out of their proper element ) if wee want carnall comforts . but above all , they grieve the spirit most , that have had deepest acquaintance with the spirit ; and have received greatest favours from the spirit . when the holy ghost comes in love , and wee have given way to him to enlighten our understandings , and when in our affections , wee have tasted of the good things of god , that the promises are sweet , and the gospell is good . when we have given such way to the spirit , then to use him unkindly ; this grieves the spirit . where the holy ghost hath not only set up a light , but given a tast of heavenly things , and yet we upon false allurements will grow to a distast , it cannot but grieve the spirit . and this makes the sinne against the holy ghost so desperat , because there hath beene a strong conviction and illumination . therfore of all sinnes , the sinnes of professors of religion , grieve the spirit most ; and of all professors those that have most means of knowledge : because their obligations are dee-per , and their ingagements greater . the deeper the affection hath entred , the greater the griefe must needs be in unloosing . the offence of friends , grieves more than the injuries of enemies . and therefore the sinnes that offend god most , are committed within the church ; where is the greatest sinne of all , the sin against the holy ghost committed , but within the church ? and where there is the greatest light , and the greatest meanes . sinnes against knowledg grieve most , especially , if there be a malicious opposing : for there can be nothing to excuse it . the malice of the will maketh the sinne of the deeper die , and it is contrarie to the spirit , as it is a spirit of goodnes , & hence is it , that presūptuous sins so much grieve the spirit , for by such sins we abuse the sweetest attribute of gods spirit , his goodnesse , and be therefore evill because he is good , and turne his grace into wantonnesse , the sin of this age . sins against knowledge are either such as are 1. directly against knowledge , as when we will not understand what we should doe , because wee will not doe what we understand : such put out the candle , that they may sinne with the more freedome . this kind of ignorance doth not free from sinne , but increaseth it : some men will not heare the word , nor reade good bookes , lest their consciences should bee awaked : this affected ignorance increaseth the voluntarinesse . againe , when we maintaine untruths for any advantage , knowing them to be untruths ; as many learned papists cannot but doe . what a great indignity is it to the spirit of god to sell the truth , which we should buy , yea with the losse of our lives : and to prefer the pleasing of a base man , or some gaine to our selves before a glorious beame of god ? other sinnes if wee know them to be sinnes , are sins against knowledge , not so directly , but collaterally : yet this will bee the chiefe aggravation , when our consciences are once awaked , not so much that we have sinned , as that we have sinned against the light , when the will hath nothing to plead for it selfe , but it selfe ; it would , because it would , though it knew the contrary . involuntarinesse , takes away something of the hainousnesse of sinne : when there is ignorance , perturbation , or passion , there is lesse sinne , and lesse grieving of the spirit : but when there are none of these , but a man will sinne , because he will ; accounting it a kinde of soveraignty to have his will , this will prove the most miserable condition , for not to have the will regulated by him that is the chiefest good , is the greatest perversenesse , and will end in desperation . qu. why are voluntary sinnes so great , and so much grieve the spirit of god ? answ . when there is passion , there is some colour for sinne ; as profit , pleasure , feare to displease , &c. when there is ignorance , there is a want of that that might helpe the understanding ; but when there are none of these , and a man willingly sinnes , he is more directly carried against the command and will of god : there is nothing puts him on : yet hee accounts it so small a matter ; that hee will do it without any provocation , out of a slight esteeme of the good pleasure and will of god. as common ●wearers , can they plead ignorance ? they know the commandement , god will not hold them guiltlesse , that take his name in vaine : can they plead perturbation ? they doe it oft in a bravery , when they are not urged : there is no ingagement in that sin of profit or pleasure , but a voluntary superfluity of pride . they would have you to know , that they are men that care not for god himselfe , let god and his ministers take it as they will , though i have no pleasure or profit by it , yet i will have my liberty . the heart that hath been thus wicked , will hardly admit of comfort , when it stands in need of it . we are not said to be ill , because we know ill , but because we will and consent to ill ; it is the will that makes up the bargain , sin were not sinne else . god hath given us the custody of our owne soules , and as long as wee keepe the keyes faithfully , and betray not our soules to sathan , so long we possesse , our owne soules , and our comfort : but when hee fuggests ; doe this , or speake this , and wee consent ; hee takes full and free possession of us , as much as in us lies ; and god in judgement saith amen to it . god saith take him sathan : since hee will not have my spirit to rule him , it is fit he should have a worse . the more willingnesse , the more sinfulnesse , and the lesse defence ; and gods justice cannot better be satisfied , than by punishing them most against their wils , who sinned most with their will. the clearer the light is , and the more advantages it hath , the more we sinne . in this respect it is , that sinnes against the second table grieve more then sinnes against the first ; because here the conscience is more awaked . these be sins against a multiplied light , against the light of nature , light of the word and spirit : and such sinnes are contrary to humane society , they dissolve those bonds that nature , even by the common reliques it hath left , studies to maintaine . though corrupt nature hath no good in it , for we deserved to be like divels ; yet god intending to have civill society , out of which he usually gathers his church : preserveth in mans nature , an hatred of sinnes that overthrow society : such sins therefore being committed against more light , wound more : as in case of murther , notorious perjury , theft , &c. therefore god oft gives up men , upon breach of the first table , to breaches of the second , that so they may come to more griefe , and shame , as being the breakers of both tables : men never fall into the breach of the second table , but upon breach of the first : no man despiseth mans law , but he despiseth gods law first ; no man breakes the law of nature , but he despiseth the god of nature prophane atheisticall persons that glory in the breach of the third commandement by swearing ; god meets with them by giving them over to grosse abhominable sinnes of the second table ; which vexeth them more ( though they should not ) than sins against the first table , exposing them , besides inward griefe , to open shame ; then god opens conscience to tell them , not onely that they are too blame for their grosse sinnes , but for the root of them ; atheisme , prophanenesse , loosenesse , which are sinnes against the first table . this is an aggravation of sinnes against knowledge , when our knowledge hath beene holpen and strengthened by education , by example of others running into our eyes , which is a more familiar ●eaching than that of rule , ●nd strengthened also by observation and experience ●f our selves ; and the for●er strength we have had , ● against the sinne we now commit : and sweetnesse we have found in the resisting of it . none are worse than ●hose that have been good , and are naught , and might be good , and will be naught . when there is more deliberation and fore-knowledge of the dangerous issue , and this also joyned with the warning of others . as reuben said unto the rest of his brethren , spake i not vnto you , & c ? so may gods spirit , and conscience , say to men , did not i acquaint you with the danger of sin ? you are now in misery , and terrours of conscience , but did you not sleight former admonitions , and helps , and meanes ? conscience is an inferior light of the spirit : to do things against conscience , is to do them against the spirit . god spake to me , and i heeded him not , how doth god speake ? when conscience speakes , and saith this is good , this is bad : then god speakes , conscience hath somewhat divine in it : it is a petty god , it speakes from god ; especially when the spirit joynes with conscience , then god speakes indeed , then there is light upon light . vpon divers respects some sin may grieve more or lesse than another . as the ●oly ghost is a spirit , so ●pirituall sinnes grieve most ; ●s pride , envy ; imprinting ●pon the soule as it were , a ●haracter of the contrary ill ●●irit . carnell sinnes , whereby the soule is drowned in ●elight of the body , may ●●ore grieve the spirit in a●other respect ; as defiling ●●is temple , and as taking away so much of the soule ; ●ove and delight , carry the soule with them , and the more deeply such sinnes enter into the creature , besides the defilement , the lesse strength it hath to spirituall duties : grace is sca●ed in the powers of nature , now carnall sinnes disable nature● and so sets us in a greate● distance from grace , as taking away the heart , hos . 4. hereupon the apostle sets being filled with wine , contrary to being filled with the spirit . and hence it is the apostle forbids , in the former words , uncleane communication : the holy spirit is a spirit of truth , hates hypocrites ; being painted sepulchers ; but as a spirit● of purity , hates foule ●ivers , and foule-mouth'd speakers , as open sepulchers . they cannot therefore but much grieve the spirit , that feed corrupt lusts , and studie to give contentment , and pay tribute , to the flesh ; to which they owe no ●ervice and are no debters : ●nd by sowing to the flesh from which we can reape nothing but corruption . when our thoughts are exercised to content the out●ard man , to contrive for ●●e things of the world one●● ; this is to pay tribute of ●●e strength and vigor of our affections to the utter enemy of gods spirit , and our owne soules : when our thoughts runne deeply into ●arthly things , we become ●ne with them . who will thinke himselfe well entertained into an house , when there shall be entertainement given to his greatest enemy with him ? ●nd shall see more regard had , and better countenance shewed to his enemy , than to him ? when the motions of corrupt nature are mor● regarded , then the motions of the spirit . the wisedome of the spirit which is from above , is first pure , and maketh us so , and rayseth the soule upward to things above . christians indeed , have their failings ; but if a true christian examine himselfe , his heart will say , that every day he intends the glory of god , and the good of the state he lives in : he hath a larger heart than a base worldling , that keeps within the sphere of himselfe ; spending all his thoughts there , and consults onely with flesh and bloud , with profit and pleasure , to heare what they say . such basenesse cannot but grieve the spirit , as cōtrary to our hopes , and heavenly calling , which are glorious . it is a dangerous grieving of the spirit , when instead of drawing our selves to the spirit , we will labour to ●raw the spirit to us , and ●●udy the scriptures , to countenance us in some corrupt course ; and labour to make god of our mind , that wee may go on with the greater libertie . when men get to themselves teachers after their owne lusts , as many do ( especially if they be in place ) ahab shall not want his 400 false prophets . when men cut the rule and standard to fit themselves , and not fit themselves to it . you have some that are resolved what to do , and yet will bee asking counsell , and if they have an answer to their minds , then they rest ; if not , then their answer is : this is your judgment , but others are of a contrary opinion : and thus they labour to make the spirit of god in his ministers to serve their turne , so did the iewes in ieremies time . some will father those sinfull affections that arise from the flesh , and are strengthened by sathan , upon the holy spirit , counting wrath that is kindled from hell to be fire of holy zeale comming from heaven . thus the enemies of religion thinke they doe god service in their massacres ; such are those that wickedly oppose the wayes of god , and yet are ready to say , glory be to the lord ; such men study holinesse in the shew , that they may overthrow it in the power ; and will countenance an ill course , by religion . such also are faulty who lay the blame of an uncomfortable life upon religion , when men are therefore uncomfortable , because they are not religious enough . the wayes of wisedome are the wayes of pleasure . in these times , being the second spring of the gospell , we must take heed of sinnes against the gospell . benefits , the greater they are , being neglected , or abused , bring the greater judgement . the office of the holy spirit is , by the ministery , to lay open the riches of christ , and the glory of gods grace in him : by neglecting so great salvation , and by thinking this favour of god to be a common favour ; we sinne against , both father , sonne , and holy ghost , and in that they desire most to be glorified . such therefore as say to the clouds , drop not , and to the winds , blow not ; and to the prophets , prophesie not ; that study to keepe out the light and sin against it , as discovering them , and awakening them , and hindering them from taking that solace in carnall courses of the world : as pe●ing the eyes of others to know them further than they would be known , and so to lose that respect they would have in the hearts of men . this cannot but grieve ●he spirit of god ; and move ●im to take away that truth ●hat we are so far from ●hinking a blessing , that we 〈◊〉 weary of it , and fret against it . the office of the spirit is to set out christ , and the favour , and mercy of god in christ : when we slight christ in the gospell , the ordinance , & organ of working good in us , the holy ghost is slighted , and grieved . bad is our condition by nature , and what a deale of misery doe we adde to this bad condition ? are we not all the children of wrath ? and have we not since we were borne added sinne unto sinne ? do we not grow in sinne as we do in yeares ? is not god just ? and hell terrible ? now god out of infinite mercy having proviced a way to free us from the danger of sinne ; and not onely so , but to advance us to life everlasting ; and that we should not be ignorant of that he hath done for us , he hath set up an ordinance wherin the holy ghost discovers his love . when we sleight this , and account it but an ordinary favour , nay , rather a burthen , and thinke 〈…〉 divine my●●●● 〈…〉 may be 〈…〉 is too 〈…〉 what 〈…〉 needs all this adoe ? this grieves the spirit , whose office is to lay open the unsearchable riches of christ , the infinite and glorious mercy , and goodnesse of god in christ , wherein god hath set himselfe , in all his attributes , to triumph , and be glorified . we grieve all the sacred trinity : god the father is grieved , to see his mercy slighted : god the sonne , to see his bloud accounted common ; and god the holy ghost , whose office it is to discover these things . this is the common sinne of the times , and kingdome , which threatneth judgement more than any thing else . when the gospell , the blessed truth of salvation is published , the axe is layd to the root of the tree , the instrument of de●●ruction : if men slight the mercies of god , entertaine not christ , walke not worthy of the gospell , they shall feele the stroke of his sharpe anger . the bloud-red horse followeth the white horse , revel . 6. 4. the white horse is , the publishing of the gospell : when god sets himselfe to glorifie himselfe , in mercy , in the greatest benefits , and we account them nothing , or but common favours , god removes the candlesticke ; the red horse of bloud , and destruction , followes . and indeed what man will endure his greatest favours and kindnesses to be sleighted ? now a degree in grieving the spirit this way , is , when men will not be thorowly convinced of their owne sinfull condition , and of the infinite love and mercy of god in christ , in the pardoning of them . if god by his spirit in the ministery , or in a particular reproofe come to men , and discover their naturall condition , and tell them they are worse than they take themselves to be : they will oppose it , and study revenge , as saint paul saith , am i become your enemie , because i tell you the truth ? this must needs grieve the spirit . againe , the holy spirit is grieved , when ye have a corrupt judgement of things , not weighing them in the right ballance , nor value them according to their worth . when wee esteeme any knowledge rather than divine knowledge , any truths but truths that concerne christ , when men look upon grace as contemptible , and prefer other things above it , make a tush at holinesse , give us ( say they ) gifts and parts . alas , what are all gifts and parts without a gracious heart ? have not the divels greater parts than any man ? are t●ey not called daemones , from the largenesse of their understanding ? if parts and gifts were best , the divels were better than wee . what an indignity is this to the holy spirit , to thinke it better to be accounted witty , and politicke , then to be holy , and gracious ? again , those sins wherein there is plotting , and contriving , exceedingly grieve the spirit : because they are done in cold bloud . david deeply wounded his conscience , & grieved the spirit , in plotting the death of vriah , which was the diminution of the credit of david : that the scripture saith , he was good in all things , except in the matter of vriah : why ? because therein he grieved the spirit most , in plotting , and contriving the cruell murther of so good a man. how can they thinke they have the spirit of god , that plot , and undermine mens estates , to have their wils in unjust courses ; or if they have the spirit , can this be without grieving it ; for the spirit will perpetually suggest the contrary . againe , we grieve the holy spirit , when we commit such sinnes , as we might avoid , such sinnes as we have some helps against , and least provocation unto . it is a generall rule , quanto major facilitas , &c. the more the facility of not sinning , the greater the sinne . therefore when we are tempted to sin , consider what conscience saith : i have been an hearer of the word , what hath the spirit of god revealed and discovered unto me ? he hath shewed that this is a sinne : whom do i grieve , by the commission of it ? the spirit of god , and wound my owne conscience : and then consider , will that , that i sinne for , countervaile this ? doe i not buy my sin too deare ? sinnes are dearly bought , with the grieving of the spirit of god : therefore wisely thinke before hand what sinne will cost . men grieve the spirit , by cavilling against the truth . the heathen mā could say , it is an ill custome to be cavilling against religion , whether in good earnest , or in jest : yet wee have a sect , a generation of men , that are of all religions , of no religion , men of a contradictory spirit , that alwayes take the opposite part ; that cavill at the truth to shew their parts : this is too ordinary among the wits of the world . this grieves the holy spirit also , when men take the office of the spirit from him , that is , when we will doe things in our owne strength , and by our owne light , as if we were gods to our selves . man naturally aff●cts a kinde of divinity ( it was the fault of adam ) and ●ill god drive him out of himselfe by his spirit , and by afflictions , he sets much by his owne parts , and wit , and thereupon neglects prayer , and dependance on god , as if the spirit had nothing to doe with his regiment . when men set upon actions in the strength of naturall parts , perhaps they may goe on in their course as civill men , but never as christians , to have comfort of their actions , because they will be guides , and gods to themselves . if a man belong to god , god will crosse him in such wayes , wherein he refuseth to honour god , and to give him his due place : he shall miscarry , when , perhaps , other men shall have successe , though it be to harden them to destruction . this is a subtle way , by which sathan abuseth men . the life of a christian is dependant on an higher principle than himselfe , to rule and guide him . another way whereby we commonly grieve the spirit of god is , when the minde is troubled with a multitude of busines ; when the soule is like a mill , where one cannot heare another : the noise is such as takes away all entercourse : it diminisheth of our respect to the holy spirit , when wee give way to a multitude of businesse : for multitude of businesse , begets multitudes of pasfions and distractions ; that when gods spirit dictates the best things , that tend to our comfort , and peace , we have no time to heed what the spirit adviseth . therefore we should so moderate our occasions , and affaires , that we may be alwaies ready for good suggestions . if a man will be lost , let him lose himselfe in christ , and in the things of heaven : for if we be drowned in the world , it will breed discomfort . lastly , omission , or slight performance of duties , grieve the spirit : the spirit as he comes from the father , and the sonne , from god , so he is great in himselfe being god ; offer this to thy king , saith malachy , when hee saw them come negligently and carelesly to the worship of god ; when people heare drowsily , and receive the sacrament unpreparedly : this grieves the spirit , because it comes from irreverence and disrespect . and the reason why so many are dead hearted , is because they make no conscience of omissions , of drowsinesse , of negligent cold performances . such christians what doe they differ from carnall men in duties , for they will heare , pray , receive sacraments . he is the best christian that is the most reverend christian , the most carefull christian , most jealous over his owne heart . vsually those are the richest in grace . even amongst good men , those that are most carefull , and watchfull over themselves : they goe away inriched with the greatest blessing . therefore let us heare , and so heare , let us receive , and receive thus , so let us eate of this bread , &c. the scripture fixeth a reverend respect before duty , sutable to the majestie of the great god , whose businesse we are about . besides grieving gods spirit in our selves , there is an heavy guilt lyes upon us for grieving the spirit in others , which is done many wayes . first , by neglecting the grace of god in them , or despising them for some infirmities , which love should cover . contempt is a thing which the nature of man is more impatient of , then of any injury ; those that are given this way to wrong others , are punished with the common hatred of all . we likewise grieve the spirit of others , by sharpe censures : and the greater our authority is , the deeper is the griefe , a censure inflicteth : many weake spirits cannot enjoy quiet , while they are exercised with such sharpenesse . they thinke themselves excommunicated out of the hearts of those , in whose good liking they desire to dwell . againe , those that are above others , grieve the spirits of those under them by unjust commands : as when masters presse their servants to that which their conscience cannot digest , and so make them sinne , and offer violence to that tender part . againe , we grieve the spirit of others when those that are inferiour , shew themselves untractable to those above them in magistracie or ministerie . when they make them spend their strength in vaine : thus the spirit of god in noah strove with the old world : our duty is therefore , to walke wisely in regard of others : and if it bee a dutie to please men in all things lawfull in the way of humanity , much more ought we to please christians in those things wherein wee doe not displease god ; as being joyned in communion with them in the same spirit . yet here we must remember that it is one thing to crosse the humour , and offend the pride of another ; and another to grieve the spirit in him : no cures can bee wrought without griefe in that kinde , and if we grieve not their spirits , when such humours prevaile in them , we shall grieve our owne for neglect of duty . and in the last place this causeth another griefe , when those that are good watch not over their waies : the spirit is grieved for the reproches of religion that come from the wicked : for what say they ? doth religion and the spirit teach you this ? thus christians make the name of god to be ill spoken of ; and this grieves the spirit , and will grieve them if they belong to god. oh wretch that i am , that i should open the mouthes of others and grieve the spirit of god , not only in my selfe , but in others , because he is grieved by mee ! scandalous courses : either by unreasonable use of our liberty ; without respect to the weakenesse of others ; or by actions that are in themselves evill , or of ill report ; by such actions wee grieve the spirits of others . an ill example alwaies either grieveth or infecteth . the spirit of lot was grieved for the uncleane conversation of the sodomites , which no question hastened their ruine . how shall we know when we grieve the spirit ? wee may know that by the sins before mentioned , as the cause of griefe . againe , the spirit will bring report of its owne griefe : wee may know we have offended a friend when he leaves our company ; so we may know we have discontented the spirit by spirituall desertions , both in respect of assistance in the performance of duties , & resisting temptations , and bearing afflictions ; as also in respect of comfort , as when we finde a strangenesse and dulnesse of disposition ; unlesse it be from some naturall distemper of body , we may feare all is not well . when we finde a pronenesse to divert to other comforts , and to hold correspondency with carnall persons : and delight not as formerly in the communion of saints , but finde an indifferency for any acquaintance . when we drive hardly , and our wheeles fall off ; when conscience will not let us omit good duties , and yet we want the oyle of the spirit to make us strong and nimble in the performance of them : whereupon they come not off with that acceptance to god or our owne spirits . these indispositions shew we have not used the spirit well , whom otherwise we should finde a spirit of strength , a spirit of comfort , a quickening spirit . the issues of grieving the spirit , will prove very dangerous : for the spirit may justly leave us to our owne spirits and deceitfull hearts ; which as they are arch-flatterers , so will prove arch-traitors to us , and so let in a worse guest into our soules . the ill spirit is alwayes ready , presently to take possession ; who by joyning with the streame of our corruptions , may please us for a time , but will destroy us for ever . when we grieve the good spirit of god , and cause him to leave us ; our soule is left as a hell : for what is hell but the absence of god , in his favour and mercy ? againe , we cannot grieve the spirit of god in doing any thing against it , but it will grieve vs againe , and being a spirit , may sill our spirits with that griefe that may make our conditions a kinde of hell upon earth . few reprobates feele those terrours here , that the godly oft doe by their bold adventures : for besides the terrours of the naturall conscience , they have the spirit to set them on ; and that spirit , that had so well deserved of them before : which cannot but increase the horrour and shame . in hell it selfe , this will be the bitterest torment , to thinke of refusing mercy , mercy pressed , and offered with all love . a carelesse spirit oft proves a wounded spirit , and that , who can beare ? untill hee that woundeth , healeth againe by giving grace to afflict our selves , and wait his good time to take pitty of us : that which wee say of conscience , is true ; it is our best friend , and our worst enemy . if a mans conscience bee his friend , it will make all friendly to him : it will make god his friend , affliction his friend , nothing can sit at the heart to grieve him . but if a mans conscience turne his enemy , there need no other enemies be sought out , he hath enow in his owne heart , his owne tormenting conscience tearing it selfe . this may be as truely said of the spirit of god , who is above conscience : if wee make him not our best friend , we are sure to have him our worst enemy , that sets all other enemies upon us . displeasure is as the person is : it is a fearefull thing to fall into the hands of the living god , who knowes the power of his wrath ? it is a powerfull wrath , no creature hath power over the spirit immediately , but this spirit of spirits , who can fill the soule , the whole soule , and every corner of it , being adaequate to the soule , as large as the soule , and larger , he can fill it with wrath , that shall burne to hell , and who shall take off the wrath of god , when the spirit of god sets it on once ? qu. whence is it that we grieve the spirit ? answ . because there is a cursed principle in us , alwaies active , which is not perfectly subdued in this life . death is the accomplishment of mortification : but while we are here , this corruption in us will alway be working . the flesh lusteth against the spirit : the flesh is an active busie thing , it bestirs it self : now when cōtraries are so neare , as the flesh and spirit , in the same soule : they must needs thwart and grieve one another continually . it may be demanded how farre forth a childe of god may grieve the spirit , and yet remaine the childe of god ? in answer to this , know , that we must not judge of sinne by the matter in which , but by the spirit , from which sinne is committed . there is no sinne so grosse , but the saints of god may fall into it , but yet the childe of god is h●ndered by a contrary law of the spirit , from yeelding full consent before , or taking full delight in a sinne , or allowing or persisting after . and though in regard of ingratitude , the sinne of a godly man admits of a greater aggravation , than the sinne of others : yet setting that aside , the sinne it selfe of a godly man is lesse , for his temptations be stronger , and sathans malice more eager against him , and his resistance of sinne greater ; all which doth abate the hainousnesse of the guilt . the more resistance from within , argues a stronger party from within , in the godly , the force of sinne is broken from within : take a godly man at the worst , there is some worke of the spirit in him , that in some measure is answerable to the counsels and motions of the spirit without him : the holy spirit hath some hold in him , by which he doth recover him . a wicked man proceeds from grieving to quenching , and from quenching to resisting . the spirit hath no party , no side in him , and therefore when the spirit is gone , farewell he glad they are , that then they can follow their pleasures and sinnes without checke . sometimes god leades his children to heaven through some foule way , by which he lets them see what need they have of washing by the bloud and spirit of christ ; which otherwise perhaps they would not so much value , when they grieve the spirit , and the spirit thereupon grieves them , and that griefe proves medicinall ; the griefe which sinne breeds , consumes the sinne that bred it . we are in covenant with so wise and powerfull a god , that over-rules even sinne it selfe , to serve his purpose in bringing his to heaven . they have that in them whereby they hate the sinne they doe , and love the goodnesse they doe not : whereas others hate the good in some respects they doe , and love the ill which they dare not commit . howsoever they are drawn into sinne , yet they will never breake their conjugall bond betwixt christ and their soules , so farre as that sinne should raigne in them as a commanding lord : they will not forsake their oath of allegeance to serve willingly a contrary king. they may presume sometimes upon christ , thinking they have a balme ready to cure the wound againe , ( as some to shew the vertue of their oyles , doe make wounds in themselves ) the deceitfulnesse of sinne seducing them : but god ever chastiseth this boldnesse , and taketh such a course with them , that it ends in taking the greater shame to themselves ; and by so much , as they have beene more presumptuous . the losse of comfort , and the sence of sorrow they feele , makes them say from experience : that there is nothing gotten by sinne , and that it proves bitternesse in the end . againe , though they are not kept from sinnes ( in some sence ) presumptuous , yet they are alwaies kept from that great offence . though they may commit a sin against the holy ghost , yet they can never commit the sinne against the holy spirit , because this is a sinne of malice after strong conviction : expressed in words dipt in malice by a tongue set on fire by hell , and in actions comming from an opposite spirit , and tending to opposition , and to bitter persecution , if their malice bee not greater then their power . and it ends alwaies in impenitencie , by reason they despise that grace , and cast away that potion whereby they should recover : their pride will not stoope to gods way . thirdly , after such fearfull relapses , darkenesse in the understanding , and rebellion in the will increaseth , sinne growes stronger , and they weaker & weaker to resist . fourthly , sathan being once cast out by some degree of illumination and reformation , brings seven divels after , worse than himselfe : when they see their former courses stand not with their lusts and hopes , they take a contrary course , and so fall to bitternesse in the end . there is a double miscarriage about this sinne : some are too head-long in their censures of others , whereas the greater the sin is , the greater caution should bee in fastening it upon any , especially whose spirits we are not thorowly acquainted withall ; considering so many things must meet in this sinne . the second miscarriage is , in an ungrounded censure of our selves : there be three things that feare frees us from the danger of . first , feare lest the time of our conversion be past , because we have so often grieved the spirit : whereas if their time were past , they would be given up to a carelesse security . a second is feare of some judgement 〈◊〉 which god stirres up in the heart to 〈…〉 we feare , because feare stirs up care , and care stirres up diligence to avoid what we feare : a third is feare , lest we have committed the sinne against the holy ghost , which shewes we have not committed that sinne ; it is never committed but without feare , and with delight . in these cases we need feare them least , that feare themselves most . the fourth point is , what course wee should take to prevent this grieving of the spirit ? let us give up the government of our soules to the spirit of god ; it is for our safety so to doe , as being wiser then our selves , who are unable to direct our owne way : it is our libertie to bee under a wisedome and goodnesse larger then our owne . let the spirit thinke in us , desire in us , pray in us , live in us , doe all in us : labour ever to be in such a frame as we may be fit for the spirit to worke upon ; as nazianzen saith of himselfe , lord i am an instrument for thee to touch . a musicall instrument though in tune soundeth nothing , unlesse it be touched ; let us lay our selves open to the spirits touch . thus saint paul liued not , but christ lived in him : this requires a great deale of selfe-deniall , to put our selves thus upon the guidance of the spirit : but if we knew what enemies wee are to our selves , it would be no such hard matter . secondly , study to walke perfectly in obeying the spirit in all things , which requires much circumspection in knowing and regarding our wayes : and then we shall finde the spirit ready to close with us , and tell us , this is the way , walke in it : and upon obedience wee shall finde the spirit incouraging us by a secret intimation , that this or that is well done . thus paul was said to be bound in spirit , the spirit so put him on , that he could not withstand the motions untill the execution of it . we must take especiall heed of slighting any motion , as being the spirits messenger : they are gods ambassadour 〈…〉 for god into our hearts , therefore give them entertainement . many men rather then they will be troubled with holy motions , stifle them in the birth , as harlots , that to avoid the paine of childe-birth , kill their fruit in the wombe : let us take heed of murthering these births of the spirit . but seeing sathan will oft interrupt good motions by good motions , that he may hinder both : how shall we know from whence the motions come ? when two good motions arise , seeming divers , the spirit of god carries strong to one , ( and that is from god ) more then to the other . good motions are either raised up in us , or sent unto us , by the spirit , both these if they bee raised by the spirit , will carry us to god : they will rise as high as the spring is whence they come : what ariseth from our selves , endeth in our selves . those motions that the spirit stirs up from within , come from sanctified judgement and estimation of what they are moved to , other motions , are hasty , and gone before they have their errand : holy motions are constant , ( as strengthened from constant grace within ) till they see the issue of what they are moved to : other motions are like lightening , and sudden flashes , that leave the soule more darke and amazed then before . holy motions are answerable to the duties of our calling : other motions oft leade us out of the compasse of our calling . the spirit moveth in the godly , first by a dwelling in them , and working in them gracious abilities , and then drawes forth those abilities to good actions . but the spirit dwelleth not in others , nor produceth any sanctified abilities in them , but onely moveth them sometimes to good actions , without changing of them . the holy spirits motions are seasonable : other motions oft presse upon us , to disturbe an holy duty . the breath of the spirit in us is suteable to the spirits breathing in the scriptures : the same spirit doth not breath contrary motions . motions of the spirit when they come in favour , carry their owne evidence with thē , as light doth . the motions of the spirit are sweet and milde , and leade us gently on ; they are not ordinarily violent raptures . removing the soule from it self , but leave in the soule a judgement of them , and of other things . againe , the spirit moveth us so to duties of religion , as agree with civill honesty , and charity to our neighbours . those therefore know not what spirit they are of , who under a pretence of zeale , will be uncivill , and cruell , shewing they are not led by that spirit that appeared in the shape of a dove . both tables in this are one , that they come from one spirit : and the second is like the first , and require love . and because all graces and duties come from the same spirit , therefore one duty never crosses another ; but the wisedome of the spirit moves to all holy duties in their severall and suteable places . motions for the matter good , yet may be carnall , in regard of selfe-confidence from whence they come . that which peter resolved upon was good , but confidence in himselfe marred it : those motions which the spirit stirres up , are carryed along in relying upon assisting grace . so much for that question . againe , if we would not grieve the spirit , let us take heed of being wanting to the spirits direction . the flesh here will make a froward objection , we can doe no more then we can ? answ . the spirit is alwayes before hand with us , preventing us with some knowledge , and some ability , which if we joyne with the spirit in putting forth , the spirit is ready to concurre with us , and leade us further . and our conscience will tell us so much , that if we doe otherwise ; it is not for want of present assistance , or privitie , that the spirit will deny us strength if we put our selves upon it : our own hearts , though deceitfull , will tell us , that we doe what we doe out of willingnesse ; preferring some seeming good before the motion of the spirit . herein wee carry in our conscience , that which will quit god , and condemne our selves . there is not the worst man , whose heart runnes away from god , but god followes him a great while with sweet motions , though such be the invincible stubbornesse of the heart , that it will not yeeld : this will take away all excuse , as saint austin argues well . if i had knowne ( saith a wicked man ) i would not have done thus : saith hee , the pride of thy heart suggests that , hadst thou not motions and admonitions that told thee the danger of it ? if the spirit even in the worst actions , concurre so farre as they are actions and motions ; may we not thinke that he is much more ready to concurre with holy motions , stir'd up first by himselfe ? if the spirit be willing to concurre in naturall actions , much more in spirituall , whereunto it selfe is the first mover ; the spirit leaves not us , till wee leave the spirit . when the spirit suggests good motions , turne them presently into holy resolutions . is this my duty , and that which tends to my comfort ? certainely i will doe it . let not these motions dye in us . how many holy motions are kindled in hearing the word , and receiving the sacraments , &c. which dye as soone as they are kindled , for want of resolution ? therefore let us not give over till these motions be turned into purposes ; and those good purposes ripened to holy actions , that they be not nipped in the blossome , but may bring forth perfect fruit . let us labour to improve these talents , to the end for which they are sent : are they motions of comfort ? let us use them for comfort : are they motions tending to duty ? let us make conscience to doe our duty : let not our despairing hearts crosse the spirit in his comforts , nor stand out stubbornely as enemies against our duty , for that is to crosse god , and to nip his motions in the bud . let the spirit have full scope both in the ordinances and in the motions stirred up by the ordinances , this is the way to make the ordinances and the times glorious ; but the liberties of the gospell are contrary to the liberties of the flesh : it turneth all things upside downe , and men out of themselves . hence is it that there is nothing so much opposed by the spirit of the world , as the purity and power of the gospel , which is a sufficient prejudice of an ill condition that all such men are in . but there is another spirit in gracious men , they are the children of light , and love it . if wee would not grieve the spirit , we must be willing to bring our selves under all advantages of the spirits working : as conversing with those that are spirituall , and especially attending on those ordinances wherein the spirit breatheth : wherein we may meet the spirit . the walkes of gods spirit are , in the meanes of salvation , hearing the word preached , and holy communion one with another : the word & spirit go together , therefore if we will have the comforts of the spirit , we must attend upon the word . men grieve the spirit by neglecting the word , and holy conference , &c. it is with the word and spirit , as with the veynes and arteries : the veynes have arteries , that as the veyns carry the bloud , the arteries carry the spirits to quicken the bloud . the word is dead without the spirit , and therefore attend on the word ; and then wait on the spirit to quicken the word ; that both word and spirit may guide us to life everlasting . motions of this kinde come from the spirit : as it is said of old simeon , that he came by the motion of the spirit into the temple . iohn was in the spirit on the lords day : our manna fals most then , christs spirit and word dwell together in the heart : therefore the apostle useth the dwelling of christ in us , and the word , indefinitely . faith wrought by the word , layes hold upon christ , and brings him into the soule , and keepes him there . it is a blessed thing , when the spi●it in the ordinance , and the spirit in our hearts meet together : this is the way to feed and cherish the spirit in us , and to put oyle as it were into the lampe ; because the spirit as it is in us , is thus nourished , even as the fire , though in its own element , feedeth upon nothing , yet with us here below , it is maintained with fuell , otherwise dyeth and goeth out . take heed of slighting any helpe of faith , that god affords us , as wicked achaz : god offered him for the strengthening of his faith , a signe from heaven , or from earth , or any other creature : oh no , he would not tempt god : hee seemed a pious man , hee would not tempt god ; but what saith the prophet ? is it little for you to despise mee , but you will grieve god ? insinuating , that when we despise those helpes god hath given , we grieve the spirit of god. those that neglect the word and sacrament , what doe they despise , a poore minister ? and neglect bread and wine ? no , they despise god himselfe , who knowes better then our selves what need wee have of these helpes . againe , when we finde the spirit , not assisting and comforting as in former 〈◊〉 it is fit to search the cause , which we shall finde ; some slighting of holy motions , or the meanes of breeding of them , or yeelding to some corruption which we are more especially addicted unto , or some sinne unrepented of , which we take no notice of . it is good therefore to search our soules to the bottome : there may be some hidden corruption lying in the soule , which may undermine our grace & comfort : there may be a privy thiefe that robs us of all . and besides beloved and secret sinnes : it is good to bethinke our selves of old sinnes , which perhaps hitherto wee have but outwardly thought of : and god is willing by some deadnesse and trouble of spirit , to minde us of renewing of sorrow for them : for want of strict accounting with our selves , god cals us to these arrerages and backe reckonings as we see in iosephs brethren . if we finde not that sweetnesse of communion with the spirit , that formerly we enjoyed , bethink our selves when and wherein we lost it , that we may meet the spirit againe in these waies wherein we found him before we lost him , and take heed of those courses , in the entrance of which we found the spirit leaving us . againe , take heed of little sinnes , which we count lesser sinnes perhaps than god doth . we weigh sinne in our owne ballance , and not in his , whereas no sinne is to be accounted little : for if it were once set upon the conscience , and the wrath opened due unto it ; it would take all comfort from us . and therefore we must judge of sinne , as the spirit doth if we would not grieve the spirit ; as the communion of the spirit , is of all the sweetest , so the preserving of it , requires most exact watchfulnesse , and through understanding of our selves . take heed of the beginning of sin , when any lust ariseth , pray it downe presently , say nay to it , let it have no consent , be presently humbled , otherwise we are indangered by yeelding to grieve , by grieving to resist , by resisting to quench , by quenching , maliciously to oppose the spirit : sin hath no bounds , but those which the spirit puts , whom therfore we should not grieve . and let us look to the head and spring of sinnes , whereby we grieve the spirit of god , not to the sinne so much , as to the root . wee are angry with our selves for being passionate , but what is the cause of passion ? it comes from pride . ionas was a passionate man , in that measure that he was passionate , he was proud : he was loth to be shamed when he had said , niniveh shall bee destroyed , he thought upon the sparing of them , he should be discredited ; and he preferred his credit before the destruction of a populous citie . so there is much depraving , and detraction in the world , and therupon brawles , and breaches . what is the cause ? a spirit of envy , and oft times a spirit of pride . so men runne into the danger of others , by wronging them , what is the cause ? worldlinesse , base earthly-mindednesse . men thinke not of the root of sinne , but dwell upon the act done , we should be led from the remote streames , to the spring , and sourse of all , and bewayle that especially . this care will be helped by spirituall wisedome , whereby we may discerne both wherein we have grieved the spirit , and wherein for the time to come we may . we cannot maintaine friendship in perfect and sweet termes with any , whose disposition we know not , what will please or displease them ; therefore we should study the nature and delight of the spirit , and wherein we are prone both to forget our selves and the spirit . we esteeme not much the friendship of those who are so much friends to themselves , as they passe not much whether friends be contented or discontented . the spirit dwels most largely in that heart that hath emptied it selfe of it selfe : the israelites felt not the sweetnesse of manna , till they had spent their flesh pots and other provision of egypt . the nature of gods spirit is holy ; as it is holy , so delighteth onely in holy temples : those therefore that set up any idoll of jealousie in their soules against god , that do not preserve their vessels in holinesse , cannot thinke of any communion with the spirit . the spirit is jealous of our affections , and will have nothing set up in the heart above god ; though the spirit stoopes to dwell in us , yet we must not forget the respect due to so great a superiour , but reverently entertaine what ever comes from him . reverence and obedience is the carriage due to a superiour , and where this distance is not kept , a breach will follow . we should reverence our selves for the spirits sake , and thinke our selves too good for any base lust to lodge in ; that heart that the spirit hath taken for it selfe , should turne off all contrary motions with abhomination : what should pride , and envy , and passion doe in an heart consecrated to the spirit of meeknesse and holinesse ? vpon any breach , wee must first looke by renewing repentance , and faith in christ , to renew our peace with god , before wee can expect the grace and comfort of the spirit . for as the spirit commeth from the father and the sonne , and is procured by the death and satisfaction of the son to the father , without which , we could never have expected the gift of the spirit : so still we must have an eye to this satisfaction by christ , and reconciliation through it , before we can recover communion with the spirit , as being the best fruit of the love of god reconciled through christ . we see david in the 51. psalme , first importunes god for mercy againe and againe , and then for the spirit , and for the joy of salvation . and take heed that nothing come in , nor goe out of our soules that may grieve the spirit of god : some things come in to us that grieve the spirit ; the corruptions wee receive from others : some things come out of our hearts that grieves gods spirit , as corrupt thoughts , & speeches , that indeed is the scope of this place , let no corrupt communication come out of your mouthes , &c. and then follows , and grieve not the holy spirit of god. and after againe he saith , let all bitternesse , and wrath , and clamour be laid aside ; insinuating that one way of grieving the spirit , is by ill and corrupt language . we can never talke with company that is not spirituall , but they will either vexe , and grieve us , or taint , and defile us ; unlesse it be in such exigences of our calling as requires our converse with them . but i speake of a voluntary choyce of such as savour not good things . many men to please their owne carnall spirits , and the carnall spirits of others , they vent that that is against conscience , and against that that is higher then conscience , a more divine principle , the holy spirit of god : loose carnall speakers , are people voyd of the power of religion . let no man say , here is ado indeed , duty upon duty , this will make our life troublesome . the life of a christian is an honourable , a comfortable , sweet life : indeed it requires the most care , and watchfulnesse of any life in the world , being the best life , it is begun here , and accomplished in an everlasting life in heaven . nothing in this world , neither our estates , nor our favour with great persons , can be preserved without watchfulnesse : and shall we thinke to preserve the chiefe happinesse of our soules without it , having so many enemies without and within , that labour to draw us into a cursed condition ? therefore to stirre us up to the practise of these duties , that we may give contentment to so sweet a guest , consider what reason we have , to regard the spirit , and his motions , from the good we have by them . the holy spirit of god is our guide : who will displease his guide ? a sweet comfortable guide that leades us through the wildernesse of this world ; as the cloud before the israelites , by day , and the pillar of fire by night : so he conducts us to the heavenly canaan ; if we grieve our guide , we cause him to leave us to our selves . the israelites would not goe a steppe further then god by his angell went before them . it is in vaine for us to make toward heaven without our blessed guide ; we cannot doe , nor speake , nor thinke any thing that is holy and good , without him : whatsoever is holy , and pious , it growes not in our garden , in our nature , but it is planted by the spirit . there is nothing in the world so great and sweet a friend that will doe us so much good as the spirit , if we give him entertainment . indeed he must rule , he will have the keyes delivered to him , we must submit to his government . and when he is in the heart , he will subdue by little and little all high thoughts , rebellious risings , and despairing fears . this shall be our happinesse in heaven , when we shall be wholly spirituall , that god shall be all in all ; wee shall be perfectly obedient to the spirit in our understandings , wils , and affections . the spirit will then dwell largely in us , and will make the roome where he dwelleth , sweet , and lightsome , and free , subduing whatsoever is contrary ; and bring fulnesse of peace , and joy , and comfort . and in the meane time in what condition soever we are , we shall have suteable helpe from the spirit . we are partly flesh , and partly spirit , god is not all in all , the flesh hath a part in us , we are often in afflictions , and under clouds . let us therefore prize our fellowship with the spirit . for are we in darkenesse ? he is a spirit of light : are we in deadnesse of spirit ? he is a spirit of life : are we in a disconsolate estate ? he is a spirit of consolation : are we in perplexity , and know not what to do ? he is a spirit of wisedome : are wee troubled with corruptions ? he is a sanctifying , a subduing , a mortifying spirit : in what condition soever we are , he will never leave us , till he hath raised us from the grave , and taken full possession of body and soule in heaven ; he will prove a comforter , when neither friends , nor riches , nor any thing in the world can comfort us . how carefull should we be to give contentment to this sweet spirit of god ? no christian is so happy as the watchfull christian that is carefull of his duty , and to preserve his communion with the holy spirit of god : for by entertaining him , he is sure to have communion with the father and the sonne . it is the happiest condition in the world , when the soule is the temple of the holy spirit ; when the heart is as the holy of holies , where there be prayers , and prayses offered to god. the soule is as it were an holy arke , the memory like the pot of mannah preserving heavenly truths . it is an heavenly condition , a man prospers to heavenward , when the spirit of god is with him . you know obed-edom , when the arke was in his house , all thrived with him : so while the spirit and his motions are entertained by us , we shall be happy in life , happy in death , happy to eternity . for it is he by which you are sealed to the day of redemption . the apostle sealeth this grave admonition by an argument taken from the spirits sealing of them to the day of redemption . we are all by nature in bondage to sinne and corruption : we all are redeemed from sinne by the first comming of christ , and are to be redeemed from corruption by the second . there is a day appointed for this glorious worke . in the meane time god would have us assured of it aforehand . this assurance is by sealing . and this sealing is by the spirit , none else need do it , no meaner person can doe it . and what respect is due to the spirit , for doing so gracious a worke , that wee grieve him not ; and not onely so , but that we indevour so to please him , as he may with delight goe on with this blessed work that it hath pleased him to take upon him . as the dutie is spirituall , so the arguments that inforce it are spirituall ; and the argument here is fetched from that which hath a most constraining force , love expressed in the sweetest fruit of it , and the stability of it sealing , and sealing to the day of redemption , as if the apostle should reason thus ; god the father hath ordained you to salvation by the redemption of christ his sonne , and that you might have the comfort of it in the way to it against all discouragements you may meet with ; the holy ghost hath assured you of it , and set his seale upon you , as those that are set apart for so great salvation : that the sence of this love might breed love in you againe , and love breed a care out of ingenuity , not to offend so gracious a spirit . the holy spirit by which you are sealed . the holy ghost delighteth to speake in our owne language : we cannot rise to him , therefore he stoopeth to us . this sealing is either sealing of persons , or of good things intended to the persons . sealing is not onely a witnessing to us , but a work upon us , and in us , carrying the image of him that sealeth us , whereby we are not onely assured of the good promised to us , but fitted for the receiving of it . god prepareth no good for any but whom he prepares and fits for that good . there is not only an outward authorising of the great grants we have by promise , oath , and sacrament ; but an inward , by the spirit : perswading of our interest in them , and working that which doth authorise us to lay claime unto them after the use of a seale , both in confirmation and representation , and resemblance of him that sealed . the persons sealed are first christ , and then those that are given to christ . christ is sealed , 1 by the father , christ was ordained by him to be a saviour in our nature , predestinate to be the head of the church . wherefore he often saith he came to do his fathers will. him hath the father sealed . ioh. 6. 27. anointing him , calling him , setting him forth , sanctifying him by the spirit , and every way fitting him with all grace to be a saviour . 2 he was sealed , by the fulnesse of the godhead dwelling in flesh , abased , and exalted for us , so as his flesh is the flesh of the son of god , and his bloud the bloud of god. 3 sealed by a testimony from heaven of all three persons : by the father , this is my welbeloved son : by the holy spirit descending like a dove , by himselfe , to his humane nature dwelling in all fulnesse in it . christ is sealed by miracles done upon him , and by him , by his baptizing and installing into his office , and by giving himself up to shed his bloud for sinne , by which bloud the covenant is established and sealed . 4 in being justified in the spirit , being raised from the dead , and declared thereby to be the sonne of god mightily with power , and then advanced him to the right hand of god , that through him our faith and trust might be in god , 1 pet. 1. 14. and appearing there for ever for us , sheweth not onely his habilitie and willingnesse to save us , but that it is done already : wee may see all what ever wee can looke for to our selves performed in our head , to our comfort . as christ was sealed and fitted for us , so we are sealed and fitted for christ . there is a privy seale in predestination , this is knowne onely to god himselfe : the lord knoweth who are his . and this knowledge of god of us , is carried secret , as a river under ground , untill his calling of , and separating us from the rest of men . when first by his spirit hee convinceth us of what wee are in our selves , and of our cursed condition ; and thereby layeth us low by sorrow and humiliation for sinne , as the greatest evill . and then a pardon is more to us then a crowne ; then we will wait for mercy , and continue so , and begge for mercy , and that upon christs own condition , by denying and renouncing any thing of our owne , then christ is christ unto us . indeed after this , it pleaseth christ by his spirit to open a doore of hope , and give some hints of mercy , and to let in some beames of love ; and withall , to raise up the soule by a spirit of faith , to close with particular mercy opened and offered by the spirit , whereby the soule sealeth to the truth of the promise , ioh. 3. hee that beleeveth hath set to his seale that god is true . it is strange , that god should stoop so low as to receive ( as it were ) confirmation by our beleefe : but thus god condescends in the phrase of scripture ; as we are said to helpe god , curse ye meroz , because they came not to helpe the lord , &c. god stoopes to be helped by us , and to have his truth , and power , and goodnesse ratified , and confirmed by us , when we beleeve the promise of god in christ ( though it be by the helpe of the spirit ) we seale gods truth . and then god honoureth that sealing of ours , by the sealing of his spirit ; after you beleeved , you were sealed , saith the apostle ; that is , the gracious love of christ was further confirmed to them . god honours no grace so much as faith ; why ? because it honours god most of all others ; it gives god the honour of his mercie , and goodnesse , and wisedome , and power , and of his truth ; especially he that beleeves in god , by beleeving seales that god is true , and god honours that soule againe by sealing it to the day of redemption : god hath promised , those that honour me , i will honour . therefore , hee that beleeveth hath the witnesse in himselfe , that grace promised , belongeth to him , for he carries in his heart the counterpaine of the promises ; he that confesseth and beleeveth shall have mercie . i beleeve , saith the soule , therefore the promise belongs to me , my faith answering gods love in the promise , witneseth so much to me . the spirit not onely revealeth christ , and the promises in generall , but in attending upon the ordinances by an heavenly light : the spirit discovers to us our interest in particular , and saith to the soule , god is thy salvation ; and inableth the soule to say , i am gods : i am my beloveds , and my beloved is mine . christ loved me , and gave himselfe for me . whence came this voyce of saint paul ? it was the still voyce of the spirit of god ; that , together with the generall truth in the gospell , discovered in particular christs love to him . it is not a generall faith that will bring to heaven , but there is a speciall worke of the spirit ( in the use of meanes ) discovering and sealing the good will of god to us , that he intends good unto us ; and thereupon our hearts are perswaded to beleeve in ●od , and to love god as our god , and christ as our christ . this is excellently set downe in the sweet communion of marriage , the spirit is the paranymph●s , the procurer of the marriage , betweene christ and the foule . now it is not sufficient to know that god and christ beare good will to all beleevers ( though that be the ground , and generall foundation of all , and a great preparative to the speciall sealing of the spirit ) but then the spirit comes , and saith , christ hath a speciall good will to me , and stirres up in mee a liking to him againe , to take him upon his owne conditions , with conflict of corruptions , with the scornes of the world , &c. whereupon the mutuall marriage is made up betweene christ and us : this worke is the sealing of the spirit . many are the privileges of a christian from this his sealing , as the use of a seale in mans affaires is manifold . 1 seales serve for confirmation and allowance , to that purpose measurss are sealed : god is said to seale instruction . iob 33. 16. confirmation is either by giving strength , or by the authority of such as are able to make good what they promise ; and also willing , which they shew by putting to their seale , which hath as much strength to confirme him to whom the promise is made , as he hath will and power to make it good that hath ingaged himselfe . amongst men , there is the writing , and the seale to the writing ; when the seale is , added to the writing , there is a perfect ratification : so there are abundance of gracious promises in the scriptures ; now when the spirit comes and seales them to the soule , then they are sure to us ; the spirit puts the seale to the promises . 2 the use of it likewise is for distinction , from others that carry not that mark . so the sealing of the spirit distinguisheth a christian from all other men . there is a distinction betweene men , in gods eternall purpose , but that concerns not us to meddle with , further then to know it in generall . god knoweth who are his , and who are not his : but in time the holy spirit distinguisheth , and rankes men , as they were distinguished before all worlds , and as they shall be at the day of judgement : the beginning of that distinction that shall bee afterward is in this life . a seale maketh the impression of an image ; the princes image useth to be in his seale : so is gods image in his , which destroyeth the old image and print that was in us before . holy and good men by this worke of the spirit are distinguished , 1 from civill men by the worke of holinesse , which meere civill men have not at all , but despise . and secondly , from seeming good men , by the depth of that worke , the spirit of god workes a new nature in them , whereby they are distinguished . now nature in every creature is carried to one thing more then to another . there is a distinct propension in a good man , to god , to grace and goodnesse , his aymes , and bent are distinct : and thereupon he hath a greater inlargement of heart sutable to his great aymes ; hee looks above the world and worldly men ; they are narrow , low , base spirited men , the best of them . againe , things by nature worke from within : herein painted hypocrites are distinguished from a true substantial christian : he workes from a principle within , another man is moved as the automata , things of motion , clockes , and the like , engines of wit , that move from a weight without that poyseth them : if they doe any good , it is from somewhat without that swayeth their aymes and ends , and not from an inward principle : nature workes from an inward principle ; light things goe upward , and heavie things downeward , naturally : artificiall things are forced . thus good men are distinguished from those that are seemingly holy ; there is a new nature wrought in them . againe , nature is constant , what is done naturally , is done constantly : heavie bodies goe alwayes downward , and light bodies upward : every creature works according to his nature ; an holy man is exercised in holinesse constantly , because he doth it from an inward principle , from a worke and stampe within . different things may seeme the same ; as wilde hearbs may have the colour and forme of those that are planted in the garden ; but there is difference in the vertue of them : the seeming graces and actions of an hypocrite , they have no vertue in them : as there are some drugges without vertue , dead things . but there is a distinguishing vertue in the faith of a christian , wherby he overcomes the world and his lusts , whereby he doth all duties , prayes , and heares , and is fruitfull in his conversation , in all his graces , there is a cōforting strengthening vertue . true gold hath the vertue to comfort and strengthen the heatt , that alchymy gold hath not . true grace hath a working comforting vertue . another mans formall artificiall actions have no vertue in them , neither is it intended , they being only put on to serve a turne . two men may doe the same things , and yet there bee a grand difference ; the one doing them from the seale of the spirit , from a deeper dye and stamp of the spirit : the other if from the spirit , yet it is but from a common work at the best . some dyes cannot beare the weather , but alter colour presently ; but there are others that having something that give a deeper tincture will hold . the graces of a true christian , hold out in all kinde of weathers , in winter and summer , prosperity and adversity ; when superficiall counterfeit holinesse , will give out : thus we see the seale of the spirit , serves for distinction . the use of a seale is likewise for appropriation . merchants use to seale their wares they would not have others have any right unto . a christian is gods in a more peculiar manner than others ; there is not onely a witnesse of the spirit that god is his , but the spirit workes in him an assent to take god againe : there is a mutuall appropriation , i am my beloveds , and my beloved is mine ; when the soule can say , thou art my god , it is not frustrate ; because god saith before , i am thy salvation : where the spirit seales , god appropriates : god chooseth the righteous man to himselfe . and wee may know this appropriation by appropriating god againe ; whom have i in heaven but thee , and what have i in earth in comparison of thee ? there is no action that god works upon the soule , but there is a reflect action by the spirit to god againe . if god chuse and love us , we chuse and love him againe . god appropriates us first : we are his , and wee are christs ; we are gods , because hee hath given christ for us ; we are christs , because hee hath given himselfe for us ; we are , as the apostle saith , a people of acquisition , a people purchased , purchased at a deare rate by the bloud of christ ; those that are christs , the spirit appropriates them : this appropriation is by sealing . againe , we use to set our seale onely upon that wee have some estimation of ; set mee as a seale , saith the church in the canticles , upon thy right hand , have mee in thy eye and minde , as a speciall thing thou valuest . the witnesse and worke of the spirit , shews gods estimation of us : the scripture is abundant in setting forth the great price that god sets on his children ; they are his children , his spouse , his friends , his portion , his treasure , his coyne , he sets his marke , his likenesse on them ; they are things hallowed and consecrated , they are first-fruits . israel is a holy thing ; their titles shew the esteeme that god hath of them ; he values them more than all the world besides , which are as chaffe and drosse . the righteous man is more excellent than his neighbour . as there is a difference of excellency betweene pretious stones , and other common stores , betweene fruitfull , and barren trees ; so there is amongst men : and in this regard , god sets a high●● esteeme upon some , and thence it is that they have those honourable and glorious titles in scripture , of sonnes , heires , kings , and co-heyres with christ : when others are termed drosse and dung , and thornes , and have all the base termes that may be . now this estimation , by sealing is knowne to us by the grace god workes in us : common gifts and priviledges , and favours of the world , are no seale of gods estimation . if god should give a man kingdomes , and great monarchies , it seales not gods love to him , at all ; but when god makes a man a spirituall king to rule over his base lusts , this is a seal● of gods valuing him above other men . therefore we should learne how to value others , and our selves ; not by common things that cast-awayes may have , but by the stampe of god set on us by the spirit , which is an argument that god intends to lay us up as coyne for another treasury , for heaven . it is the common grand errour of the times , to be led with false evidences . many thinke god loves them , because hee spares them , and followes them with long patience , and makes them thrive in the world . alas , are these fruits of gods speciall love ? what grace hath hee wrought in thy heart by his spirit ? he gives his spirit to them that pray ; insinuating , that next the gift of his sonne , the greatest gift is the spirit , to fashion and fit us to bee members of his sonne : this is an argument of gods love and esteeme . seales likewise are used for secresie , as in letters , &c. so this seale of the spirit is a secret worke , god knoweth who are his , they are onely knowne to him , and to their owne hearts ; the white stone is onely known to him that hath it , and the hidden mannah : none so infallibly can know the state in grace , as those that have the gracious worke themselves . holy men in some degree are knowne one to another , to make the communion of saints the sweeter : there is a great deale of spirituall likenesse in christians , face answereth to face ; that one hath strong confidence of the salvation of another : but the undoubted certainty of a mans estate is knowne onely to god , and his owne soule : nay , sometimes it is hidden from a mans selfe ; there are so many infirmities , and abasements , and troubles in the world , that this life is called a hidden life in scripture : our life is hidde with christ in god : it is unknowne to the saints themselves sometimes , and the world alway ; they neither know him that begets , nor them that are begotten . hence likewise the use of a seale , is to shew that things should be kept inviolable : hereupon the church is as a sealed fountain ; sealing shewes a care of preservation from common annoyance : hereupon likewise it is , that sealing is the securing of persons or things sealed from hurt . no man will violate a letter , because it is sealed : the tombe where christ was buried , was sealed , and the prison doores upon daniel , that none might meddle with them : so the spirit of god by this worke of sealing , secures gods children , as the bloud sprinckled upon the posts of the doores of the israelites , secured them from the destroying angell . in ezek. 9. there was a marke set upon those that were to be preserved , that secured them ; and in revel . 7. the sealed ones must not be hurt . so where this seale of the spirit is , it is an argument that god meanes to preserve such a one from eternall destruction , and from prevailing dangers in this world . they are gods sealed ones , no man can hurt them without wrong to god himselfe , touch not mine anointed , and doe my prophets no harme : and likewise from devouring sinnes , and dangerous apostasie : a man that is truely sealed by the spirit of god , hee never becomes a member of antichrist , a stigmatized papist ( for antichrist hath his seale too ) hee is kept from soule-murthering errors , he hath this security upon him by the work and witnesse of gods spirit . whatsoever the use is , or can be , of a seale in mans affaires , that god will have us make use of in his heavenly intercourse betwixt him and us . whereby you are sealed . now there are divers degrees of the spirits sealing . 1 faith : hee that beleeves hath the witnesse in himselfe . 1 ioh. 5. 10. he carries in his heart the counterpane of all the promises . this grace is first planted in the heart , and answereth to gods love and purpose towards us of giving eternall life : the seale and first discovery of election is manifested to us in our beleeving , act. 13. 48. as many as were ordained to eternall life beleeved . this beleeving is also a seale to us , in that it is of those gifts that accompany salvation , of which god never repents him by calling back againe , it is a seed that abideth for ever . 2 the worke of sanctifying grace upon the heart , is a seale , whom the spirit sanctifieth , hee saveth . the lord knoweth who are his : but how shall we know it ? by this seale , let every one that nameth the name of the lord , depart from iniquitie : not onely in heart and affection , but in conversation , and that shall bee a seale of his sonneship to him : none are children of god by adoption , but those that are children also by regeneration : none are heires of heaven , but they are new-borne to it . blessed be god the father of our lord iesus christ , who hath begotten us a new to an inheritance immortall , &c. this seale of sanctification leaves upon the soule the likenesse of iesus christ , even grace for grace . but because in time of desertion and temptation we are in a mist , and cannot reade our owne faith , and our owne graces , it pleaseth christ after some triall and exercise to shine upon his owne graces in the heart , whereby we may know we beleeve , and know we love : untill which time the heart sees nothing that is good , and seemes to be nothing but all objections , and doubtings . wee may be sometimes in such a state as paul and his company was in the ship , act. 27. 20. when they saw neither sunne nor starres many dayes together , almost past all hope . so a christian may for many dayes together , see neither sunne nor starre , neither light in gods countenance , nor light in his owne heart , no grace issuing from god , no grace carrying the soule to god , though even at that time god darts some beame through those clouds upon the soule : the soule againe by a spirit of faith , sees some light through those thickest clouds , enough to keepe the soule from utter despaire , though not to settle it in peace . in this darke condition , if they doe as saint paul and his companie did , cast anchor even in the dark night of temptation , and pray still for day ; god will appeare , and all shall cleere up , we shall see light without , and light within : the day-starre will arise in their hearts . though by reflecting upon our soules we are able to discerne a spirit of faith , god may hide himselfe from the soule in regard of comfort : nay , a christian may know himselfe to bee in the state of grace , and yet bee in an afflicted condition . as in iobs case , hee knew his redeemer lived , and he resolved to trust in him even though he killed him : hee knew he was no hypocrite , he knew his graces were true : and for all the imputations of his friends , they could not dispute him out of his sincerity ; you shall not take my uprightnesse from me . yet for the present hee saw no light from heaven , till it pleased god to reveale himselfe in speciall favour to him . there is alwayes peace and joy in beleeving , yet not in that degree which gives the soule content , untill by honouring god in beleeving and waiting still his good time , hee honoureth us with further sence of his favour , and powreth forth his spirit to us , manifesting his speciall love towards us : and this is a further degree of sealing of us , confirming us more strongly then before . the reason why we can neither have grace to beleeve , nor know wee beleeve ; nor when we know we beleeve , enjoy comfort without a fresh new act of the spirit , is because the whole carriage of a soule to heaven is above nature , where the spirit makes a stand , we stand and can goe no further ; we cannot conclude from right grounds without some helpe of the spirit , some doubts , some feares will hinder the application to our selves , even as those that live in some damnable sinne cannot but grant that those that live in such a sinne shall never inherit heaven : and their conscience tels them they live in such a sinne , yet selfe-love blindes them so , that they will not conclude against themselves that they shall be damned ; so true beleevers cannot conclude for themselves without divine light and helpe . it pleaseth god thus to keepe every degree and act of sealing in his owne hand , to keepe us in a perpetuall dependance upon him , and to awe us , that wee should not grieve the spirit of grace , and cause him to suspend either act of grace or comfort . ioy and strong comfort come from a superadded seale of the spirit . the works of the spirit are of a double kinde : either in us by imprinting sanctifying grace ; or upon us , by shining upon our soules in sweet feelings of joy : what the spirit worketh in us is more constant , as a new nature which is alwayes like it selfe , and worketh uniformely : but comfort and joy are of the nature of such priviledges as god vouchsafe that one time , and not another , to some , and not to others . this degree of sealing in regard of joy hath its degrees likewise : sometimes it is so cleare and strong , that the soule questioneth not its state in grace ever after , but passeth on in a triumphant manner to that glory it lookes for . sometimes after this sealing , there may be interrupting of comfortable communion so farre as to question our condition : yet this calling into question comes not from the spirit , which where it once witnesseth for us , never witnesseth against us , but it is a fruit of the flesh not fully subdued , it is a sinne it selfe , and usually a fruit of some former sinne . for howsoever wee should not doubt after a former witnesse of the spirit , yet there will bee so much weakening the sence of our assurance , at there is yeelding to any lust . the knowledge of our estate in grace and comfort thereupon , though it may bee weakened by neglect of our watchfulnesse , yet still it hath the force of an argument to assure us when the spirit pleaseth to direct us to make use of it , because gods love varies not as our feeling doth , and a fit doth not alter a state . the childe in the wombe stirres not alwayes , yet it lives , and that may be gathered from the former stirrings . this degree of sealing by way of witnesse and comfort , is appropriated to the holy spirit : every person in the blessed trinitie hath their severall worke ; the father chuseth us , and passeth a decree upon the whole ground-work of our salvation . the sonne executeth it to the full . the spirit applyeth it , and witnesseth our interest in it by leading our soules to lay hold upon him , and by raising up our soules in the assurance of it , and by breeding and cherishing sweet communion with father and son , who both of them seale us likewise by the spirit . this joy & comfort is so appropriated to the spirit , as it carrieth the very name of the spirit , and is one of the three witnesses on earth , that witnesseth not onely christ to bee a saviour , but our saviour . the three witnesses on earth are the spirit , water , and bloud : for the better conceiving of which place , wee must know that the great worke of christ of redemption and justification was typified in the old testament by bloud ; and the great worke of our sanctification typified by their washing : to answer which types , when christs side was pierced , there came forth both bloud and water , shewing that christ came not onely by bloud to justifie us , but by water to sanctifie us . hereupon bloud and watar have the power to bee witnesses . the bloud of christ being sprinkled on the heart by the spirit doth pacifie the conscience in assuring it that god is pacified by bloud , as being offered by the eternall spirit : this quieting power sheweth that it was the bloud of god , and shed for me in particular . the witnesse of water is from the power the spirit hath to cleanse our nature ; which no creature can doe but the spirit of god ; change of nature is peculiar to the author of nature . if wee feele therefore our natures altered , and of uncleane become holy , in some measure wee may know we are the children of god , as being begotten by the spirit of christ , conforming us to his owne holinesse : our spirit as sanctified can witnesse to us that we are christs . but oft it fals out , that our owne spirits , though sanctified , cannot stand against a subtill temptation strongly inforced , god super-addes his owne spirit : guilt often prevailes over the testimony of bloud , that of water by reason of stirring corruptions runneth troubled . therefore the third the immediate testimony of the spirit is necessary to witnesse the fathers love to us , to us in particular , saying , i am thy salvation , thy sinnes are pardoned . and this testimony the word ecchoeth unto , and the heart is stirred up , and comforted with joy unexpresseable . so that both our spirits and consciences , and the spirit of christ joyning in one strongly , witnesse our condition in grace , that wee are the sonnes of god. in this threefold testimony the order is this ; bloud begets water : satisfaction by bloud procures the spirit from god , as a witnesse of gods love ; and by feeling the power of bloud and water , we come to have the spirit witnessing , and sealing our adoption unto us to establish us in the state of grace against stormes of temptation to the contrary . the spirit perswadeth to looke unto bloud , convinceth the heart of the efficacie of it , and then quieteth the soule , which giveth it selfe up to christ wholly , and to whole christ : and thence feeles his heart established against carnall reason , so as he can and doth oppose christs bloud to all the guilt that doth arise . and this witnesse of the spirit comforting the soule is the most familiar , and affects most . if we feele it not ( as oft we do not ) then rise upward from want of this joy of spirit to water , and see what worke we finde of the spirit in clensing our soules , and if wee finde these waters not to runne so clearely as to discerne our condition in them ; then goe to the witnesse of bloud , and let us bathe our soules in it , and then we shall finde peace in free grace procured by bloud : for oft times a christian is driven to that passe , that nothing can comfort him , within , or without him , in heaven or earth , but the free and infinite mercy of god , in the bloud of christ , whereon the soule relyeth when it feeles no comfort , nor joy , of the spirit , nor sees no worke of sanctification : then it must rest on the satisfaction wrought by the bloud of christ , when the soule can go to god , and say , if we confesse our sinnes , thou art just to forgive them , and the bloud of christ shall cleanse us from all sinne . therefore though i feele not inward peace , nor the worke of the spirit , yet i will cast my selfe upon thy mercy in christ . hereupon we shall in gods time come to have the witnesse of water and the spirit more evidently made cleare unto us . the spirit it is that witnesses with bloud , and witnesses with water , and by water , whatsoever of christs is applyed unto us , by the spirit , but besides witnessing with these witnesses , the spirit hath a distinct witnesse by way of inlarging the soule : which joy in the apprehension of gods fatherly love : and christs setting the soule at libertie . the spirit doth not alwayes witnesse unto us our condition by force of argument from sanctification , but sometimes immediately by way of presence ; as the sight of a friend comforts without helpe of discourse : the very joy from sight prevents the use of discourse . this testimony of the spirit containeth in it the force of all , word , promise , oath , seale , &c. this is greater then the promise , as a seale is more then our hand ; & as an oath is more then a mans bare word . the same that is said of gods oath in comparison with his bare promise , may bee said of this sealing in comparison of other testimonies . that as god was willing more abundantly to cleare to the heires of promise their salvation , hee added on oath , hebr. 6. 18. so for the same end he added this his spirit as a seale to the promise , and to the other testimonies . our owne graces indeed if we were watchfull enough , would satisfie us : the fountaine is open as to hagar , but shee seeth it not , &c. howsoever the spirit , if that commeth , it subdueth all doubts . as god in his oath and swearing joyneth none to himselfe , but sweareth by himselfe : so in this witn●sse he taketh in no other testimony to confirme it , but witnesseth by himselfe . and hence ariseth joy unspeakeable , and glorious , and peace which passeth all understanding ; for it is an extract of heaven when we see our being in the state of grace , not in the effect onely , but as in the breast and bosome of god. but how shall wee know this witnesse from an enthusiasticall fancie and illusion ? this witnesse of the spirit is knowne from the strong conviction it bringeth with it , which wayeth and over-powers the soule to give credit unto it . but there be , you will say , strong illusions ? true , bring them therefore to some rules of discerning . bring all your joy , and peace , and confidence to the word , they goe both together , as a paire of indentures , one answers another . in christs transfiguration upon the mount , moses and elias appeared together with christ . in whatsoever transfiguration and ravishment wee cannot finde moses , and elias , and ch●ist to meet , that is , if what we finde in us be not agreeable to the scriptures , we may well suspect it as an illusion . that you may know the voyce of the spirit of god from the carnall confidence of our owne spirits , inquire , 1 what went before . 2 what accompanieth it . 3 what followeth after this ravishing joy . 1 the word must goe before it , in being assented unto by faith , and submitted unto by answ●rable obedience . in whom after you beleeved the word of promise , you were sealed . so that if there be not first a beleeving of the word of promise , there is no sealing , the god of peace give you joy i● beleeving . there must be a beleeving , a walking according to rule , or else no joy nor peace will bee unto us . if we cannot bring the word and our hearts together , it is not gods , but sathans sealing , a groundlesse presumption , and it will end in despaire : as christ came by water and bloud , so doth this testimony , it commeth after the other two . first the heart is carried to bloud , and from thence hath quiet : then followeth water , and our nature is washed , and changed , and then commeth this of the spirit ; though it be not grounded on their testimonie , but is above theirs , yet they goe before . where we thus finde the worke , wee may know it to be right by the order of it . it commeth after deepe humiliation , and abasement : though we know our selves to be the children of god in some such measure , as wee would not change our condition for all the world ; yet wee would have more evidence , we would have further manifestation of gods countenance towards us , we are not satisfied , but waite : after wee have long fasted , and our hearts melted , and softened , then god powreth water upon the dry wildernesse , and then it comes to passe , through his goodnesse and mercy , that hee comforts , and satisfies the desires of the hungry soule ; god will not suffer the spirit of his children to faile . 3 likewise after selfe-denyall in that which is pleasing to us , it is made up with inward comfort : 〈◊〉 this selfe-denyall bee from a desire of nearer communion with god , god will not faile them in what they desire . there are wretches in the world that will deny their sinfull nature nothing , if they have a disposition to pride , they will bee proud ; if they have a lust to be rich , to live in pleasures , to follow the vanities of the times , they will doe so , they will not say nay to corrupt nature in any thing : will god vouchsafe to give any true joy or comfort of spirit to such ones ? no : those that se● loose their natures without a checke , shall never taste of this hidden manna . but when we deny our selves , deny to beare or see that which may feed corruption . when we deny●● take delight in that , that wee might if we would 〈…〉 course of the world , there is a proportionable measure of joy , and peace 〈◊〉 co●fort in a higher 〈◊〉 made good to the 〈◊〉 god is so good , wee 〈◊〉 lose nothing for par●ing with any thing for 〈◊〉 sake . 4 it is usually found after conflict and victory , as a reward . to him that overcommeth , will i give to eate of the hidden manna . gods children after strong confl●ct with some temptation or inward corruption , especially , that which accompanieth their disposition and temper , when they have so conflicted as that at last they get the better , they finde by experience sweet inlargement of spirit : to strive against them , is a signe of grace ; but to get victory over them , even to subdue our enemies under us that rise up against us , this bringeth true peace and joy . 5 after wee have put forth our spirituall strength in holy duties , god crownes our indeavours with increase of comfort . a christian that takes paines with his heart , and will not serve god with that which cost him nothing , enjoys that which the spi●ituall sluggard wishes for , and goes without . god is so just that those men which have striven to live according to principles of nature , have found a contentment proportionable to their indeavours ; some degree of pleasure attends every good action , as a reward before a reward . besides these things that goe before this joy and testimony , there are secondly some things that doe accompany it , if it bee right : as , 1 this spirituall comfort inlargeth our hearts to a desire after an high prising the ordinances , so farre is it from taking us off from a dependance upon them . in the word and other meanes it found comfort from god , therefore delights to be meeting god still in his owne wayes . the eye of the soule is strengthened to see further into truths , and is inabled more spiritually to understand the things it knew before : as in many of the same truths that wise men understand , they understood them when they were yong , as when they were old , but then more clearly . so all truths are more clearely knowne by this ; the spirit by which we are sealed , is the spirit of illumination , not that it reveales any thing different from the word , but giveth a more large understanding , and inward knowledge of the same truths as were knowne before . 2 a libertie and boldnesse with god : for where the spirit is , there is a gratious libertie , that is , further inlargements from the law , guilt of sinne , and the feare of the wrath of god , that wee can come with some boldnes to his throne , and to him as our father , a freedome to open our soules in prayer before him . this stands not so much in multitude of words , or formes of expressions , but a sonne-like boldnesse in our approaches in prayer . the hypocrite especially in extremity , cannot pray , his conscience stoppes his mouth : but where the spirit sealeth , it giveth this liberty , freely to open and spread our case before him , and call upon him , yea under the evidence of some displeasure . 3 there doth likewise ordinarily accompany this sealing of the spirit , sathans malice and opposition ; who being cast from heaven himselfe , envies this heaven upon earth in a creature of meaner ranke by creation then himselfe : wee must not thinke to enjoy pure joy here without molestation . if there bee danger of exalting above measure , we must looke for some messenger of sathan . after this witnesse it leaves the soule more humble : none more abased in themselves , then those that have neerest communion with god ; as we see in the angels that stand before god , and cover their faces : so isa . 6. iob after god had manifested himselfe unto him , abhorred himselfe in dust and ashes . it brings with it a greater desire of sanctification and heavenly-mindednesse . as elias ascended up into heaven , his cloake fell by degrees from him : the higher our spirits are raised , the more we put off affections to earthly things . 2 againe , the end of this further manifestation of the spirit being incouragement to dutie , or suffering in a good cause , the soule by this witnesse of the spirit findes increase of spirituall mettle , it finces it selfe steel'd against opposition . 〈…〉 this winde filleth 〈…〉 , they are carried on a maine , and are frighted with nothing that stands in their way . see how the beleevers triumph upon the spirits witnessing to their spirits , that they are the sonnes of god. rom. 8. god usually reserveth such comforts for the worst times , give wine to those that bee of heavy hearts : pro. 31. the sence of this love of christ is better then wine . this refreshing paul had in the dungeon , and hee sung at mid-night . after this witnessing therefore looke for some piece of service to doe , or tryall to undergoe . much must bee left to gods fatherly wisedome in this , who knowes whom to cheare up , and when , and in what degree , and to what purpose and service , and remember alwayes , that these inlargements of spirit are as occasionall refreshings in the way , not daily food to live upon : we maintaine our life by faith , not by sight or feeling . feasting is not for every day , except that feast of a good conscience which is continuall , but i speake of grand dayes , and high feasts : these are disposed , as god seeth cause . 3 where this sealing of the spirit is , there followeth also upon it a lifting up of the head , in thinking of our latter end ; it makes one thinke of the times to come with joy , as the holy ghost here mentioneth the day of redemption , as a motive to them to take heed that they did not grieve the spirit : intimating , they should thinke of the day of redemption with a great deale of joy and comfort . the saints are described in scripture to be those that looke for the appearing of christ : they are christs , and in him their reckonings and accounts are even . and therefore with delight they can often think and meditate upon the blessed times that are to come . there be divers degrees of sealing , arising from divers degrees of revelation . god first reveales his good will in his promises to all beleevers ; this is the privilege of the church , especially in these latter times : then by his spirit reveales those saving truths to those that are his by a divine light . so that by argument drawne from the power , they feele from truths in searching secrets , in casting downe , in raising up , in staying the soule , they can seale to them that they are divine . the same spirit that reveales the power of the word to mee , reveales in particular mine owne interest in all those truths upon hearing them . whereupon they are written in my heart , as if they had beene made in particular to me : the comfortable truths in the word are transcribed into my heart answerable to the word ; as that god in christ is mine , forgivenesse mine , grace mine : whereupon adoption in christ is sealed ; which god still sealeth further to my soule by increase of comfort , as hee seeth cause for incouragement . the same spirit that manifeste● in me the word , i he●●e and reade to be the truth of god , from the 〈…〉 efficacie of it : the same spirit teacheth to a●ply it , and in applying of it , sealeth me . therefore wee ought to desire to bee sealed by the spirit , in regard of an holy impression ; and then that the holy spirit would shine upon his owne graces , so as we may clearly see what is wrought in us above nature , and because this is furthered by revealing his love in christ in adoption to us , wee must desire of g●d to vouchsafe the spirit of revelation , to reveale the mysteries of his truth unto us ; and our portion in them in parti●ular ; and so our adoption : and in the meane ti●e to wait and attend his good pleasure in the use of all good meanes . thus wee waiting , god will so farre reveale himselfe in love to us , as shall assure us of his love , and stirre up love againe : and the same spirit that is a spirit of revelation , will be a spirit of sanctification , and so adoption . dignitie , and fitting qualities suteable to dignity , go both together . in that grand inquirie about our condition , there is a great miscarriage , when men will begin with the first worke of the father in election , then passe to redemption by christ : i am gods , and christ hath redeemed mee ; and never thinke of the action of the third person in sanctification , which is the neerest action upon the foule , as the third person himselfe is nearest unto us . and so fetch their first rise where they should set up their last rest . whereas wee should begin our inquirie in the worke of the third person , which is next unto us : and then upon good grounds we may know our redemption and election . the holy spirit is both a spirit of revelation , and of sanctification together , as hath beene said : for together with opening the love of the father , and the son , hee fitteth us by grace for communication with them . people out of selfe-love will have conceits of the fathers and sonnes love severed from the worke of the spirit upon their hearts which will prove a dangerous illusion . although the whole worke of grace by the spirit arise from the fathers and sonnes love , witnessed by the spirit , yet the proofe of the fathers love to us in particular , ariseth from some knowledge of the worke of the spirit : the errour is not in thinking of the fathers and sonnes love , but in a strengthening themselves by a pleasing powerlesse thought of it against the worke of grace by the spirit , which their corruption withstands . so they will carve out of the worke of the trinitie what they thinke agreeable to their lusts , whereas otherwise if their heart were upright , they would for this very end thinke of gods love , and christs , to quicken them to duty , and to arme them against corruption . to the day of redemption . there is a double redemption : redemption of the soul by the first cōming of christ , to shed his bloud for us ; redemption of our bodies from corruption , by his second comming . wee have not the perfect consummation and accomplishment of that which christ wrought in his first comming , till his second comming , then there shall be a totall redemption of our soules and bodies , and conditions . there is a double redemption , as there is a double cōming of christ ; the first , and the second ; the one to redeeme our soules from sinne and sathan , and to give us title to heaven ; the other to redeeme our bodies from corruption , when christ shall come to be glorious in his saints . as likewise there is a double resurrection , the first and the second , and a double regeneration of soule and body . in sicknesse & weaknes of body , or when age hath overtaken us , that we cannot live long here , and the horrour of the grave , the house of darkenesse , is presented to us . oh let us thinke , there , will bee a redemption of our bodies , as well as of our soules ! christ will redeem our bodies from corruption , as he came to work the redemption of our soules from sinne and death ; and he that will redeeme our bodies out of the grave , he will redeem his church out of misery , he will call the iewes ; he that will doe the greater , will doe the inferiour . when we heare of this , let us thinke with comfort of all the promises that are yet unperformed . secondly , full redemption is not yet . what need i bring scripture to prove it ? it is a point that every mans experience teacheth . alas , let our bodies speake , we are not free from sicknesse and diseases : nay , what is our life but a going to corruption ? the sentence is passed upon us , earth returneth to earth ; till death we are going to death , so besides sicknesse and weakenesse here , we must dye , and after death bee subject to corruption . the apostle in this respect calleth our body , a vile body . as for our soules , though they bee freed from the guilt and damnation of sinne , yet there are remainders of corruption that breed feare and terrour ; and though they be freed from the rule of sathan , yet not from his molestation and vexations by temptations . in a word , our whole state and condition in this world , is a state and condition of misery ; we are followed with many afflictions , so that there is not yet perfect redemption ; whether we look to body , soule , or state ; the body being subject to diseases , the soule to infirmities , the state to misery . but there is a day appointed for it . by a day wee are not to understand the time measured by the course of the sunne in 24. houres , but in the scriptures meaning , a day is a set time of mercy or judgement . as there was a solemne day , the fulnesse of time , for the working of the first redemption , so there is a solemn time set for the second redemption , when all the children of god shall bee gathered ; those that lye in the dust shall be raised ; and for ever glorified . it is the day of all dayes : that day that by way of excellency , is called that day in the scriptures , and the day of the lord. the day that we should thinke of every day ; especially in sicknesse and trouble , and crosses , and molestations , from the wicked world , and in sense of the remainders of corruption . there is a day of redemption to come , that will make amends for all . the frequent thoughts of that day would comfort us , and keepe us from shrinking in any affliction and trouble , it would move us to a carriage and conversation answerable to our hopes , and also it would helpe to fit us ; it would infuse a desire of qualification to be prepared for that great day . but how little of our time is spent in thoughts this way ? if we could oft thinke of the day of redemption , our lives would be otherwise , both in regard of gracious , as also of cōfortable carriage ; should we be disconsolate at every losse and crosse , at sicknesses , and the thought of death , when wee shall be turned into our first principle , the earth ? if wee did thinke of the day of redemption , when all shall be restored againe , all the decayes of nature and the image of god be perfectly stamped : the thought of this would make us goe willingly to our graves , knowing that all this is but a preparation for the great day of redemption . the first day of redemption , when christ came to redeeme our soules , and to give us title to heaven ; it was in the expectation of all good people before christ ; they are said to wait for the consolation of israel ; that was the character to know those blessed people by . and what should be the distinguishing character of gracious soules now , but to bee such as wait for the comming of christ ? how oft in the epistles of saint paul is it ? there is a crowne of righteousnesse for mee , and for all that wait for the appearing of christ . there was a yeare of iubile among the iewes every fifty yeares ; then all that were in bondage were set at liberty . so at this blessed iubile , this glorious day of redemption , all that are in bondage of death , and under corruption , shall be set at everlasting liberty . no question but the poore servants that were vexed with hard masters , they thought of the iubile , and those that had their possessions tooke away , they thought of the iubile , the day of recovering all . so let us oft thinke of this everlasting iubile , when we shall recover all that we lost , for ever to keepe it , and never to lose it againe as we did in the first creation . let us oft thinke of this day , it will infuse vigour and strength into all our conversa●ion . indeed to the ungodly , it is not a day of redemption , but a day of judgement , and the revelation of the just wrath of god , when their sins shall be laid open , and receive a sentence answerable . alas , there is such a deale of atheisme in the world , ( and the seeds of it in the best , unlesse it be wrought out daily ) that we forget the god of vengeance , and the day of vengeance . would men goe on in sinnes against conscience , if they thought of this last day ? it is impossible such cou●ses come frō this abhominable root o● atheisme , and unbeliefe ; fo● had they but a slight faith it would be effectuall to alter their course in some measure : therefore the scripture gives them the name of fooles ( though they would be thought to be the onely wise men . ) the foole hath said in his heart , there is no god : and what followes ? corrupt are they , and abhominable . the cause of all is , the foole hath said in his heart , he will needs force it upon his heart ; that there is no god , hell nor heaven , nor judgement ; thence come abhominable courses . grieve not the holy spirit of god whereby ye are sealed unto the day of redemption . from the consideration of all that hath beene formerly spoken of , the sealing of the spirit to the day of redemption , there ariseth these foure conclusions . first , that we may attaine unto a knowledge that we are in that state of grace . secondly , that upon knowledge of our state in grace for the present , we may be assured of our future full redemption . thirdly , that this assured knowledge is wrought by the spirit . fourthly , that the consideration of this assurance wrought by the spirit , is an effectuall argument to disswade from grieving the spirit . for the first , wee may know wee are in the state of grace : first , because the apostle would not have used an argument moving , not to grieve the spirit , from a thing unknowne or guessed at ; it is an ill manner of reasoning to argue from a thing unknowne . 2 again , sealing of us by the spirit , is not in regard of god , but our selves . god knoweth who are his , but we know not that we are his , but by sealing . 3 the scope of the scriptures indited by the spirit , is for comfort , the apostle saith so directly , and what comfort in an uncertaine condition , wherein a man knowes not but he may be a reprobate ? wherefore came our saviour into the world , and tooke our nature upon him ; why became he a curse for us , why hath he carried our nature into heaven , and there appeares for us till he hath brought us home to himselfe , but that he would have us out of all doubt of his love after o●ce by faith we have received him whence proc●●ded those commandements to beleeve , those checks of unbeleevers , the commendation of them that did beleeve , those upbraidings of doubting , as springing from unbeliefe : to what use are the sacraments , but to seale unto us the benefits of christ ? if upon all this we should still doubt of gods love , especially when besides the seali●g of the promises to us , we are sealed our selves by the spirit of promise . object . this is true if wee know we doe beleeve : answer . it is the office of the spirit , as to worke faith and other graces , so to reveale them to us : every grace of god is a light of it selfe , comming from the father of lights : and it is the property of light , not onely to discover ot●er things , but it sel●e too ; and it is the office of the spirit to give further light to this light by shining upon his owne grace in us : an excellent place for this is the 1 cor. 2. 12. wee have received the spirit that is of god , that wee might know the things that are freely given to us of god , in the mouth of two or three witnesses shall every thing bee confirmed : one witnesse is the spirit of man which knowes the things that are in man ; the other witnesse is the spirit of god , witnessing to our spirits that we are the children of god. here is light added to light , witnesse added to witnesse , the greater witnesse of the spirit to the lesse of our spirits : the apostle joynes them both together , my conscience bears me witnesse through the holy ghost . obje . mans heart is deceitfull . answ . but the spirit of god in mans heart is not deceitfull , it is too holy to deceive , and too wise to be deceived in this point of assurance : wee plow with the spirits heifer , or else we could not finde out this riddle : where there is an object to be seene , and an eye to see , and light to discover the object to the eye , sight must needs follow . in a true beleever , after he is inlightened , as there is grace to be seene , and an eye of faith to see , so there is a light of the spirit discovering that grace to that inward sight : in the bottome of a cleare river , a cleare eye sight may see any thing ; where nothing is , nothing can be seene ; it is an evidence that the patrons of doubtings have little grace in them , and much boldnesse in making themselves a measure for others . those that are b●se borne , know their mothers better than their fathers the church of rome is all for the mother , but the babes of christ know their father ; the remainder of corruption will indeed be still breeding doubts , but it is the office of the spirit of faith to quell them as they arise . we are too ready in time of temptation to doubt , we need not helpe the tempter , by holding it a duty to doubt ; this is to light a candle before the divell as we use to speake . question . may not there be doubtings where there is true faith , may not a true beleever be without assurance ? answ . there be three rankes of christians : first , some that are yet under the spirit of bondage , that like little children doe all for feare . secondly , those that are under the spirit of adoption , and doe many things well , but yet are not altogether free from feare ; these are like those children that are moved with reverence to obey their parents , and yet finde their commands somewhat irkesome unto them . the third are such as by the love of god shed into their hearts by the spirit of adoption , are carried with large spirits to obey their father , and herein like unto those children , that not onely obey , but take a delight in it upon a judgement that both obedience and the thing wherein they obey is good ; this we ought to labour for , but we finde many christians in the second ranke , many truely beleeve in christ by some light let into their hearts by the spirit of adoption , who are not yet fully assured of the love of christ . there is the act of faith , and the fruit of faith ; the act of faith is to cast our selves upon gods mercy in christ , the fruit of faith is in beleeving to be assured of this : we must know that faith is one thing , assurance another , they may have faith , and yet want a double assurance : first , assurance of their faith , being not able to judge at all times of their owne act , likewise , secondly , assurance of their state in grace , as in time of desertion and temptation : a soule at such a time casts it selfe upon christ , as knowing comfort is there to be had , though hee be not sure of it for himselfe : and this the soule doth out of obedience , though not out of feeling , as the poore man in the gospell , lord i beleeve , helpe my unbeliefe : the soule often times out of the deepe , cryes , and in the darke trusts in god and this is the bold adventure of faith , the first object whereof is christ held out in a promise ; and not assurance ; which springeth from the first act when it pleaseth god to shine upon the soule , and is a reward of glorifying gods mercy in christ by casting the soule upon his truth and goodnesse . assurance is gods seale , faith is our seale , when we set to our seale by beleeving , he sets to his seale , assuring us of our condition : we yeeld first the consent and the assent of faith and then god puts his seale to the contract : there must be a good title before a confirmation , a planting before a rooting and establishing , the bargaine before the earnest . some would have faith to be an over-powring light of the soule , wherby undoubtedly they beleeve themselves to be christ , and christ to be theirs : which stumbleth many a weake , yet true christian , for this is rather the fruit of a strong faith , then the act of a weake , which struggleth with doubting , untill it hath gotten the upper hand . true it is , there must be so much light let in to the soule , as the soule may relye upon christ , and this light must be discovered by the spirit , and such a light as shewes a speciall love of christ to the soule . and againe , it is true that we are not to take up our rest in the light , untill the heart be further subdued : as many are too hasty to conclude of a good condition upon uncertaine signes , before they have attained unto fuller assurance , but yet we must not deny faith where this strong assurance is wanting , so farre as to conclude against our selves ; if there be desires , putting on , to endeavour with conflict against the rising of unbeliefe , with a high prising of the favour of god in christ , so as to value it above all things . degrees doe not varie the kinde , weakenesse may stand with truth ; but where truth is , there will be an uncessant desire of future sealing . the second conclusion : we may upon the knowledge of our present estate in grace bee assured for the time to come : for this sealing is to the day of redemption ; that is , till we be put into full possession of what we now beleeve , and besides , sealing is for securing for the time to come , and our saviours promise is , that though he departed from them , yet the comforter should abide with them for ever , iohn 14. and why are we certaine of the favour of god to our comfort for the present , but that wee doubt not of it for the time to come ? faith and love , and these graces , they never faile finally , therefore when the scripture speakes of faith , it speakes of salvation by it for the present : as if a man should be in heaven presently so soone as hee beleeves . wee are saved by faith , say the scriptures . we are not yet saved ; but the meaning is , we are set by faith into a state of salvation . being put into christ by faith , we are risen with christ , and sit in hea●venly places with him . faith makes the things to come , present : and faith beleeves , that , neither things present , nor things to come , shall bee able to separate us from the love of god in christ so that our assurance is not onely for the present , but for the time to come . we are sealed to the day of redemption , and who can reverse gods seale , or gods act and deed ? grace is the earnest penny of glory : god hath made a covenant , and given earnest , he will not lose it , the earnest is never taken away , but filled up ; if wee be assured of grace for the present , we may be sure it shall be made up full in glory hereafter . if the spirit of christ be in us , the same spirit that raised christ from the dead , will raise us up likewise , and not leave us untill we be in full redemption , we shall awake , filled with his image . no opposition shall prevaile , god hath set us as a seale on his right hand to keep us , i and on his breast ( as the high priest had the twelve tribes ) to love us , and on his shoulder to support us . the marked and sealed ones in ezech. 9. and rev. 7. were secured from all destruction . if we be in christ our rocke , temptations and oppositions are but as waves , they may dash upon us , but they breake themselves . quest . why then do we pray for the forgivenesse of sinnes ? answer . we pray for a clearer evidence of what we have : secondly , as the end is ordained , so the meanes must be used : god doth and will pardon sinne , and therefore we must pray for pardon , as a meanes ordained . thirdly , prayer doth not prejudice the certainty of a thing : christ prayeth for that hee was most sure of , ioh. 17. i pray for them which thou hast given me , for they are thine . pregnant for the proofe of this point , is that of peter , wee are begotten againe to a lively hope , a hope of that life which maketh lively . oh but we are weake ! true , but wee are kept by the power of god : an inheritance is not onely kept for us , but we are kept for it . ob. but sathan is strong , and his malice is more than his strength ? answ . true , but we are kept as by a garison , wee have a guard about us . ob. all this is true , while faith holdeth out ; but that may faile ? answ . no , we are kept by the power of god through faith ; god keepeth our faith , and us by faith . ob. but the time is long betweene us and salvation , and many dangers may fall out ? answ . be it so that the time is long , yet wee are kept unto salvation , even untill the day of redemption : for the spirit by vertue of the covenant , puts the feare of god into our hearts , that we shall never 〈◊〉 from 〈◊〉 : god doth no● pr●mise what we shall doe of our selves , but what he will doe in us , and by us . thus the holy ghost putteth a shield into our hands to ward off all objections ; and helpes us to subdue the reasonings that are apt to rise within us against this blessed hope . so that this happy condition is not onely sure to us , but god hath assured us of it . gods gracious indulgence is such , he sees here wee goe through a wildernesse , and are molested every way , therefore hee would have us assured of a blessed condition to come . so good is god , hee doth not onely finde out a glorious way of redemption by the bloud of his sonne god-man , but hee acquaints us with it in the dayes of our pilgrimage . partly , that we may glorifie him , that he may have the praise before hand of what good hee intends us : for assurance of that blessed condition will stirre up our spirits to blesse god. what the thing it selfe would worke , faith workes the same in some measure . therefore saint peter , 1 pet. 1. blessed be god ( saith he ) who hath begotten us againe to a lively hope of an inheritance immortall , undefiled , that fadeth not away , reserved in the heavens . why doth he blesse god before we have it ? because we are as sure of it as if we had it : what is revealed before hand , is praised for before hand . god would have us assured , that he may have glory . partly to comfort us : for faith is effectuall to worke that comfort that the thing present would doe in some measure . what comfort would the soule have , if it should see heaven open , and it selfe entring into it , if redemption were at hand ? the same faith workes in some measure . what is more sure then the thing it selfe ? what more comfortable then faith in it ? when the israelites were in the wildernesse going to canaan , they had many promises that they should come to canaan , and many extraordinary helpes to leade them thither ; the pillar , and cloud , and angell : and god out of indulgence condescending to their weaknesse , gave them some grapes of canaan : hee put it into the minde of the spies to bring of the fruits . so god gives us some work of his blessed spirit , whereby he would have us assured , and sealed to the day of redemption . the third conclusion is this , that the spirit doth seale us . this cannot be otherwise , for who can establish us in the love of god , but he that knowes the minde of god towards us ; and who knowes the minde of god , but the spirit of god ? then am i sealed , when i doe not onely beleeve , but by a reflecting act of the soule , know i doe beleeve : and this reflection though it be by reason , yet it is by reason inabled by the spirit ; our spirits by the spirit onely can discerne of spirituall acts : it is not for us to know things above nature , without a cause above nature . none can know the meaning of our broken desires , so as to helpe us in our infirmities , but that spirit that stirred up those desires . againe , none knowes the grievances of our spirits , but our owne spirits , and the spirit of god , who knowes all the turnings and corners of the soule . who can mortifie those strong corruptions , that would hinder us in the way to heaven , but the spirit cloathing our spirit with power from above ? who purifieth the cōscience , but he that is above cōscience ? who can raise our spirits above all temptations and troubles , but that spirit of power that is above all ? the strength and vigour of any creature is from the spirits and the strength of the spirits of all flesh is from this spirit , whose office is to put spirit into our spirit . as god redeemed us with his bloud , so god must apply this bloud , that conscience may bee quieted . he onely can subdue the rebellion of our spirits , and soften our hearts , and make them fit for sealing . the spirit onely can so repo●t the mercy of god to our soules , as to perswade and worke our hearts to this assurance , otherwise we would never yeeld . for partly the greatnesse of the state is such , that none but god can assure : and partly the misgiving and unbeliefe of our heart is such , that none but god can subdue it . the thing being so great , and our deservings so little , being unworthy of the things of this life , much more of that eternall happinesse ; this cannot be done without the high and glorious spirit of god. how earnest and desirous then is both the father and the sonne to save us , that pleased to send such an orator and embassador as is equall with themselves to perswade us , to assure us , to fit us for salvation ? and how gracious is the spirit that will vouchsafe to have such communion with such poore sinfull spirits as ours ? and should not this worke upon our hearts a care not to grieve the holy spirit ? and so we come to the fourth conclusion . the fourth conclusion is , that the sealing of the spirit unto salvation , should be a strong prevailing argument not to grieve the spirit , that is , not to sinne : for sinne onely grieves the spirit . the grace of god ( saith paul to titus ) that bringeth salvation , christ appeared : and what is christ but grace ? christ appeared , and the free favour of god in christ , whereby wee are assured of salvation : which teacheth us , what to doe ? to deny all ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world . even the consideration of the benefits of christ , that are past ; such as came with christs first comming : but that is not all , verse 13. looking for that blessed hope , and the glorious appearing of the great god and our saviour iesus christ . the second comming of christ enforceth likewise the same care of holinesse . our conversation is in heaven , and not as theirs ( spoken of in the former verse ) whose end is damnation , whose belly is their god , who minde earthly things : no , we minde heavenly things , and these heavenly desires from whence sprung they , but from the certaine expectation of our saviour the lord iesus christ , who shall change our vile bodies , &c. that is , shall redeeme us fully even our bodies as well as our soules . it is an argument of force , whether we be not yet sealed , or be sealed : if not sealed , then grieve not him whose onely office it is to seale , entertaine his motions , give way to him , that he may have scope and liberty of working . set no reasons against his reasons , hearken to no counsell against his counsell , stand not out his perswasions any longer , but yeeld up your spirits to him , lest he put a period to his patience : he is long suffering , but not alwayes suffering : if he give us up to our own spirits , we shall only be witty to worke out our owne damnation : wee are not given up to our owne spirits , but after many repulses of this holy spirit : and at length , what now will not serve for an argument to perswade us , shall bee used hereafter as an argument to torment us . the spirit will helpe our spirits to repeate and recall all the motions to our owne good , that wee formerly put backe . we should thinke when conscience speakes in us , god speakes , and when the spirit moves us , it is god that moves us , and that all excuse will be cut off : answere will be , did not i tell you of this by conscience , my deputy ? did not i move you to this good by mine owne spirit ? take heed of keeping out any light , for light , where it doth not come in and soften , hardens : none so hard hearted , as those upon whom the light hath shined : there is more to be hoped from a man , that hath onely a naturall conscience , then from him , whose heart and spirit hath beene long beaten on : there is more to be hoped from a heathen pilate , than a proud pharisee . those that will not be sealed to their salvation , it is just with god that they should be sealed up to their destruction ; the soule without the spirit is darkenesse and confusion , full of selfe accusing and selfe tormenting thoughts : if we let the spirit come in , it will scatter all , and settle the soule in a sweet quiet . for those that have been sealed by the spirit , and yet not so fully , as to silence all doubts , about their estate : those should out of that beginning of comfort which they feele , studie to be pliable to the spirit , for further increase . the spirit scaleth by degrees : as our care of pleasing the spirit increaseth , so our comfort increaseth ; our light will increase as the morning light unto the perfect day . yeelding to the spirit in one holy motion , will cause him to leade us to another , and so on forwards untill wee be more deepely acquainted with the whole counsell of god concerning our salvation : otherwise if we give way to any contrary lust , darkenesse will grow upon our spirits unawares , and we shall be left in an unsetled condition , as those that travaile in the twilight , that cannot perfectly finde out their way . wee shall be on and off , not daring to yeeld wholly to our lusts , because of a worke of grace begun : nor yeeld wholly to the spirit , because we have let some unruly affection get too much strength in us ; and so our spirits are without comfort , and our profession without glory . we shall lye open to sathan , if he be let loose to winnow our faith : for if our state come to be questioned , wee have nothing to alledge but the truth of our graces : and if we have not used the spirit well , we shall not have power to alledge them , nor to looke upon any grace wrought in us , but upon those lusts and sinnes whereby wee have grieved the spirit ; they will bee set in order before us , and so stare us in the face , that wee cannot but fixe our thoughts upon them . and sathan will not lose such an advantage , but will tempt us to call the worke of grace in question : which though it bee a true worke , yet for want of light of the spirit to discerne it , wee cannot see it to our comfort . whereas if the spirit would witnesse unto us the truth of our state , and the sincerity of our graces ; we shall bee able to hold our owne , and those temptations will vanish . for those that the holy spirit hath set a clearer and stronger stampe upon , that doe not question their condition , they of all others should not grieve the spirit . a spirit of ingenuity will hinder them , and stirre up a shame in them to requite so ill , such a friend . nothing so ingenuous as grace : what is commendable in nature , is in greater perfection in grace . how doth the conscience of unkindenesse to a friend that hath deserved well of us , trouble our spirits , that we know not with what face to looke upon him ? and will not unkindenesse to the spirit make us ashamed to lift up our face to heaven ? benefits are bonds , and the greater favour , the stronger obligation ; now what greater favour is there , then for the spirit to renew us according to the image of god our glorious saviour : who carried the image of sathan before ? and by this to appropriate us unto god , to be laid up in his treasure , as carrying his stampe , and by this to bee separated from the vile condition of the world , although we carry in us the seeds of the same corruption that the worst doth , differing nothing from them but in gods free grace and the fruits of it . for god to esteeme so of us , that have no worthinesse of our owne , but altogether persons not worthy to bee beloved : as to make our unworthinesse a foile , to set out the freenesse of his love ; in making us worthy , whom he found not so . for the spirit by sealing of us to secure us in the midst of all spirituall dangers : and to hide us as his secret ones , that that evill one should not touch us to hurt us . these , as they are favours of an high nature , the more eare they require to walke worthy of them . we cannot but forget our selves , before wee yeeld to any thing against that dignity the spirit hath sealed us to . nature helped with ordinary education , moveth every man to carry himselfe answerable to his condition : a magistrate as a magistrate , a subject as a subject , a childe as a childe ; and we thinke it disgracefull to doe otherwise : and shall that which is disgracefull to nature , not be much more disgracefull to nature renewed , and advanced by the spirit ? and indeed as wee should not , so wee cannot grieve the spirit so farre forth as wee are renewed . our new nature will not suffer us to dissemble , to be worldly , to bee carnall , as the world is , wee cannot but study holinesse , we cannot but be for god and his truth , wee cannot but expresse what we are , and whose we are . it is impossible a man should care for heaven , that doth not care for the beginnings of heaven : hee cannot bee said to care for full redemption and glory , that doth not care for the spirit of grace : fulnesse of grace is the best thing in glory ; other things , as peace and joy , and the like , they are but the shinings forth of this fulnesse of grace in glory . againe , when the spirit assureth us of gods love in the greatest fruits of it , as it doth when it assureth this redemption : that love kindles love againe , and love constraines us , by a sweet necessitie to yeeld cheerefull and willing obedience in all things : there is nothing more active and fuller of invention , than love , and there is nothing that love studies more than how to please , there is nothing that it feares more than to discontent . it is a neate affection , and will indure nothing offensive , either to it selfe , or the spirit of such as we love : and this love the spirit teaches the heart , and love teaches us not onely our duty , but to doe it in a loving and acceptable manner . it carries out the whole streame of the soule with it , and rules all , whilest it rules , and will not suffer the soule to divert to by-things , much lesse to contrary . againe , these graces that are conversant about that condition which the spirit assureth us of , as faith and hope , are purging and purifying graces , working a suteablenesse in the soule , to the things beleeved , and hoped for : and the excellency of the things beleeved and hoped for , have such a working upon the soule , that it will not suffer the soule to defile it selfe . our hopes on high , will leade us to wayes on high , therefore whilest these graces are exercised about these objects , the soule cannot but be in a pleasing frame . it hath beene an old cavill , that certainty of salvation breeds security and loosenesse of life . and what is there that an ill disposed soule cannot sucke poyson out of ? a man may as truely say , the sea burnes , or the fire cooles : there is nothing quickens a soule more to cheerefull obedience , than assurance of gods love , and that our labour should not be in vaine in the lord ; this is the scriptures logicke and retoricke to inforce and perswade a holy life from knowledge of our present estate in grace . i beseech you by the mercies of god , saith saint paul : what mercies ? such as he had spoken of before . iustification , sanctification , assurance that all shall worke together for good , that nothing shall bee able to separate us from the love of god in christ : all duties tend to assurance , or spring from assurance . gods intendment is to bring us to heaven by a way of love , and cheerefulnesse ; as all his wayes towards us in our salvation , are in love . and this is the scope of the covenant of grace ; and for this end he sends the spirit of adoption into our hearts , that we may have a childe-like liberty with god in all our addresses to him . when he offers himselfe to us as a father , it is fit we should offer our selves to him as children ; nature teaches a child , the more he desires his fathers love , the more hee feares to displease him . and hee is judged to be gracelesse , that will therefore venture to offend his father , because he knowes he neither can , or will disinherit him . certaine it is , the more surely we know god h●th begotten us to so glorious an inherit●nce , the more it will worke upon our bowels , to take all to heart that may any way touch him : this wrought upon david , when the prophet told him , god hath done this & this for thee , and would have done more , if that had beene too little , it melted him presently into an humble confession . those that have felt the power of the spirit of adoption on their hearts , will both by a divine instinct , as also by strength of reason , be carried to all those courses wherein they shall approve themselves to their father . instinct of nature strengthened with grounds , will move strongly . to conclude this discourse , let christians therefore he carefull to preserve and ch●●ish the worke of assurance and sealing in them . 2 what god doth for us , he doth by grace in us , he wil preserve us that we shall not fall from him by putting the grace of feare into us , ier. hee will keepe us , but by what meanes ? the peace of god which passeth all understanding , shall guard our hearts . god maketh our calling and election sure in us , by stirring our hearts up to be diligently exercised in adding one grace unto another , and in growing in every grace , as 2 pet. 1. therefore wee must attend upon all spirituall meanes of growth and quickening : so shall you have a further entrance into the kingdome of iesus christ : that is , you shall have more evident knowledge of your entrance into the kingdome of grace here , and likewise into the kingdome of glory hereafter . those that doe not so , shall have no comfort either from the time past , for they shall forget they were purged from their sinnes , or from thoughts of the time to come , for they shall not be able to see things farre off . 2 if assurance be in a lesser degree , yet yeeld not to temptations and carnall reasonings : if our evidences be not so faire , yet wee will not part with our inheritance . coynes , as old groates , that have little of the stampe left , yet are currant . we lose our comfort many times , because wee yeeld so easily , because we have not such a strong and cleare seale of salvation as we would , to be born down that we have none at all , is a great weakenesse : exercise therefore the little faith thou hast in striving against such objections , and it will be a meanes to preserve the seale of the spirit . 3 because this sealing is graduall , we should pray as paul , ephes . 1. for a spirit of revelation , that wee may be more sealed : ( the ephesians were sealed , for whom paul prayes , and so the colossians ; yet ) that god would reveale to their spirits , more their excellent condition . there are riches of assurance ; the apostle would have them to labour not onely for assurance , but for the riches of it ; that will bring rich comfort , and joy and peace . times of temptations and tryall may come , and such as , if wee have not strong assurance , we may be sorely troubled , and call all into question . this may be the sad condition of gods own children , and from this , that in times of peace , they contented themselves with a lesser degree of this assurance and sealing . 4 lastly , bee watchfull over your owne hearts and wayes , that according to what you have now learned , you grieve not the spirit , for by it you are sealed ; intimating , that if in any thing wee withstand and grieve the spirit , we shall in so doing , prejudice our selves , and suffer in the comfort and evidence of our sealing . finis . notes, typically marginal, from the original text notes for div a68733-e3600 scope of the words . holy ghost called spirit , why . holy spirirt holinesse not onely an attribute in god , but the excellency of all h●s attributes . he is holy in mercy , in iustice , in goodnesse , &c. two desires in man by nature . foure things presupposed . the spirit in us . differēce of the spirits being in christ , and in us . how the spirit was in adam in innocency . how in carnall men . the holy ghost dwels not in us as in ordinary houses , but as temples . the holy spirit makes all holy , where ever he comes . the spirit a counsellor and comforter . we are prone to grieve the spirit . we should be carefull of grieving it . foure points observed . what it is to grieve the spirit . spirit grieved how . spirit considered as in himselfe , as in us . how the spirit worketh in us . ob. we intend not in sin , to grieve the spirit . an. we doe it in the cause . wherein we grieve the spirit . we grieve the spiri● by unkindnesse . ier. aggravation of sinnes of professors . sins against knowledg are such either , 1 directly . 2 indirectly . why voluntary sins grieve the spirit so much . exod. 20. sinnes against the second table in what respect they grieve most . gods method in dealing with sinners . some sins grieve more than other . eph. 5. 18. gal. 6. jer. 42. the spirit is grieved by sinnes against the gospell . slighting ordinances . the sinne of these times . by false judgment of things . when wee plot and contrive sinne , the spirit is grieved . and sinne having helpes to 〈◊〉 ●he 〈◊〉 . by caveling against the truth . neglect of prayer and dependance . overmuch worldly businesse . omission of duties . the spirit grieved in others , is grieved by neglects . contempt censures . by superiours . by inferiours . by ill example the spirit is grieved . how it may be knowne when the spirtt is grieved . issues of grieving the spirit . leaving us to our selves . grieving our spirits . quest . how far a childe of god may grieve the spirit . answ . gods children commit not the sin against the holy ghost . sinne against the holy ghost , what ? miscariage concerning the sin against the holy ghost . concerning others . concerning themselves . feare frees from three things . how to prevent grieving the spirit . give up our selves to the guidance of the spirit . gal. 2. to obey him perfectly . quest . answ . how to know the motions of the spirit . they raise higher . are constant . they change the heart . are seasonable . evidence themselves . orderly . dependant on god. to concurre with the spirits motions . cherish holy motions . give the spirit scope in his ordinances . isay 7. if the spirit 〈…〉 . take heed of lesser sinnes . looke to the first rise of sins . renew repentance . avoyd corrupt communication . object . answ . motives not to grieve the spirit . notes for div a68733-e6840 the sealing of christ . act. 20. 28 rom. 1. 4. christians are sealed . similie . for confirmation . distinction . 1 tim. 2. simile . similie . similie . appropriation . can. 6. psal . 4. psal . 73. estimation . ier. 2. 3. secresie . revel . 3. security . degrees of sealing . faith. sanctification . quest . answ . what goeth before this witnesse of the spirit . gal. 6. revel . 2. what accompanieth , &c. what followeth after this witnessing of the spirit . rom. 8. 16 33 &c. pro. 31. 6. redemption double . full redemption not yet . a day of redemption . the day of redemption ought to be thought on . day of vengeance to wicked . the first conclusion . rom. 9. ioh. 1. the second conclusion . col. 1. rom. 8. rom. 8. 11 psal . why we pray for forgivenesse of sinnes . 1 pet. 1. 3 , 4 , 5. why god assureth us of our salvation . for his glory . for our comfort . the third conclusion the fou●th conclusion t●t . 2. 11. 12. phil. 3. ●● it is an argument to them that are 1 not sealed . 2 those that are sealed either in a 1 lesser degree . those that are sealed in a higher degree . 1 ioh. 3. rom. 12. 2 sam. ●1 . 1. meanes . phil. 3. 2 pet. 1. 2 meanes . 3 meanes . col. 2. 2. 4 meanes . divine meditations and holy contemplations. by that reverende divine r. sibbes d.d. master of catherine hall in cambridge, and sometimes preacher of grayes inne in london sibbes, richard, 1577-1635. 1638 approx. 185 kb of xml-encoded text transcribed from 175 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12181 stc 22490 estc s112642 99847888 99847888 12951 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 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(eebo-tcp ; phase 1, no. a12181) transcribed from: (early english books online ; image set 12951) images scanned from microfilm: (early english books, 1475-1640 ; 1610:12) divine meditations and holy contemplations. by that reverende divine r. sibbes d.d. master of catherine hall in cambridge, and sometimes preacher of grayes inne in london sibbes, richard, 1577-1635. culverwell, ezekiel, 1553 or 4-1631. [24], 271, [2], 272-274 p. printed by tho. cotes for iohn crooke and richard sergier and are to be sold at the signe of the gray-hound in pauls church-yard, london : 1638. preface "to the reader" signed: e.c., i.e., ezekiel culverwell. has added engraved title page. the two pages between pages 271 and 272 are numbered 254 and 259. imperfect; lacks leaf g9. 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 2002-11 tcp assigned for keying and markup 2002-12 apex covantage keyed and coded from proquest page images 2003-01 judith siefring sampled and proofread 2003-01 judith siefring text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion divine meditations and holy contemplations . by that reverend divine r. sibbes d. d. master of catherine hall in cambridge , and sometimes preacher of grayes inne , london . london printed for iohn crooke and richard sergier in pau● chur● yard . 1638 divine meditations and holy contemplations . by that reverend divine r. sibbes d. d. master of catherine hall in cambridge , and sometimes preacher of grayes inne in london . london printed by tho. cotes for iohn crooke and richard sergier and are to be sold at the signe of the gray-hound in pauls church-yard . 1638. to the christian reader . courteous reader , thou hast here meditation upon meditation offered to thy consideration , as a helpe to thee when thou art privately alone . as sweete spices yeeld small savour , untill they are beaten to powder , so the wonderfull workes of god are either , not at all , or very slightly smelt in the nostrils of man , who is of a dull sense , unlesse they be rubbed and chased in the minde , through a fervent affection , and singled out with a particuler view , like them which tell money , who looke not confusedly at the whole heape , but at the valew of every parcell : so then a true christian must endeavour himselfe to deliver not in grosse , but by retaile the millions of gods mercy to his soule , in secret thoughts , chewing the cud of every circumstance , with continuall contemplation . and as a thriftie gardi ner , which is loath to see one rose leafe to fall from the stalke without stilling ; so the christian soule is unwilling to passe , or to stifle the beds of spices in the garden of christ , without gathering some fruit , cant. 6. which containe a mystery and hidden vertue , and our champhire clusters in the vineyards , of engedie , cant. 1. must bere solved into droppes , by the still of meditation , or else they may be noted for weedes in the herball of men , which hath his full of all kindes , but some are slightly passed over , as the watery herbes of vanity , which grow on every wall of carnall mens hearts , and yeeldbut a slight taste how good the lord is , or should be to their soules : it therefore behoveth us first to mind the tokens of his mercy and love , and afterwards for the helping os our weake digestion to champe and chew by an often revolution every part and parcell thereof before we let it downe into our stomackes , that by that meanes it may effectually nourish every veine and living artery of our soule , and fill them full with the pure blood of christs body , the least drop wherof refresheth , & chereth the soule and body of him which is in a swound through his sinne , and maketh him apt to walke and talke , as one who is now living in christ. by this sweete meditation , the soule taketh the key where all her evidences lie , and peruses the bills and articles of covenant agreed and condescended unto , betweene god and man ; there shee seeth the great grant and pardon of her sins , subscribed unto , by god himselfe , and sealed with the blood of christ. there hee beholdeth his unspeakable mercy to a prisoner condemned to die , without which at the last , in a desperate case he is led and haled unto execution , by the cursed crue of hellish furies . here she learneth how the holy land is intailed and retaileth by discourse , the descent from adam , unto abraham & his son isaac , and so forward unto all the seede of the faithfull ; by meditation the soule prieth into the soule , and wit ha reciprocall judgement , examineth her selfe , and every faculty thereof , what she hath , what shee wanteth , where she dwelleth , where she removeth , and where shee shall be . by this shee feeleth the pulses of gods spirit beating in her , the suggestions of sathan , the corruptions of her owne affections , who like a cruell steppe-dame mingleth poysons and pestilent things to murther the spirit , to repell every good motion , and to be in the end the lamentable ruine of the whole man. here she standeth , as it were , with saul upon the mountaines , beholding the combat betweene david and goliah , botweene the spirit , and the uncircumcised raging of the flesh , the stratagems of sathan , the bootlesse attempts of the world . here appeare her owne infirmities , her relapses into sinne , her selfe astoned by the buffets of sathan , her fort shrewdly battered by carnall and fleshly lusts , her colours and prosession darkened and dimmed through the smoke of affliction , her faith hidden because of such massacres and and treasons , her hope banished with her mistrust , her selfe ho vering ready to take flight from the sinceritie of her profession . here she may discerne , as from the toppe of a mast an armie comming , whose captaine is the spirit garded with all his graces ; the bloody armes of christ by him displaied , the trum. pets sound , sathan vanquished , the world conquered , the flesh subdued , the soule recvived , profession bettered , and each thing restored to his former integritie . the consideration hereof made isaac goe meditating in the evening , gen. 24. this caused hezekiah to mourne like a dove , and chatter like a pye in his heart , in deepe silence , esa. 58. this forced david to meditate in the morning , nay , all the day long , psal. 63. and 119. 148. ver . as also by night in secret thoughts , psal. 16. this caused paul to give timothy this lesson to meditate , 1 tim. 4. and god himselfe commanded ioshua when hee was elected governor , that hee should meditate upon the law of moses both day and night , to the end hee might performe the things written therein , ioshu 1. and moses addeth this clause teaching the whole law from god himselfe these words must remaine in thy heart , thou must meditate upon them , both at home and abroad , when thou goest to bed , and when thou risest in the morning , deut. 6. this meditation is not a passion of melancholy , nor a fit of fiery love , nor covetous care , nor senselesse dumps , but a serious act of the spirit in the inwards of the soule , whose object is spirituall , whose affection is a provoked appetite to practise holy things , a kindling in us of the love of god , a zeale towards his truth , a healing our benummed hearts , according to that speech of the prophet , my heart did waxe hot within me , and fire did kindle in my meditations , psal. 39. tho want whereof caused adam to fall , yea and all the earth into utter desolation , for there is no man considereth deepely in his heart , ier. 12. if caine had considered the curse of god , and his heavie hand against that grievous and crying sinne , he would not have slaine his owne brother ; if pharaoh would have set his heart to ponder of the mighty hand of god , by the plagves already past , hee should have prevented those which followed , and have foreslowed his haste in making pursuite with the destruction of himselfe and his whole army . if nadad and abihu had regarded the fire they put in their censers , they might have beene safe from the fire of heaven . to conclude , the want of meditation hath beene the cause of so many fearefull events , strange massacres , and tragicall deaths , which have from time to time pursued the drowsie heart , and carelesse minde ; and in these our dayes is the butchery of all the mischiefes which have already chanced unto our countrimen ; for whilst gods judgements are masked , and not presented to the view of the minde , by the serious worke of the same , though they are keene and sharpe , it being sheathed , they seeme dull , and of no edge unto us , which causeth us to pricke up the feathers of pride and insolency , and to make no reckoning of the fearefull and finall rekoning , which most assu redly must be made , will wee , nill wee before gods tribunall . hence it commeth to passe that our english gentlewomen doe brave it with such out-landish manners , as though they could dash god out of countenance , or roist it in heaven as they carve it here , so that thousands are carried to hell out of their sweete perfumed chambers , where they thought to have lived , and are snatched presently from their pleasant and odoriferous arbours , daintie dishes , and silken company to take up their roome in the dungeon and lake of hell , which burneth perpetually with fire and brimstone . and for the want of this , gods children goe limping in their knowledge , and carrie the fire of zeale in a flintie heart , which unlesse it be hammered , will not yeeld a sparke to warme and cheere their benummed and frozen affections towards the worship and service of god , and the heartie embracing of his truth . by this gods workes of creation are slipped over , even from the cedar , to the hyssope that groweth on the wall . the sunne , the moone , the starres , shine without admiration , the sea and the earth , the foules , fishes , beasts , and man himselfe , are all esteemed as common matters in nature ; thus god worketh those strange creatures , without that glory performed which is due , and his children receive not that comfort by the secret meditation of gods creation as they might . hence it proceedeth that they are often in their dumps , fearing , as though they enjoyed not the light ; whereas if they would meditate and judge aright of their estates , they might finde theey are the sons of god , & heires of that rich kingdome most apparantly knowne , and established in heaven , and shall suddenly possesse the same , even then most likely , when their flesh thinketh it farthest off ; as the heire being within a moneth of his age , maketh such a reckoning of his lands , that no carefull distresse can trouble him ; but this consideration being partly through sathans , and partly through their owne dulnesse and over-stupidnesse , they fare like men in aswound , and as it were bereaved of the very life of the spirit , staggering under the burthen of affliction , stammering in their godly profession , and cleaving sometimes unto the world ; through this they carry christs promises like comforts in a boxe , or as the chirurgion his salves in his bosome . meditation applieth , meditation healeth , medditation instructeth ; if thou lovest wisedome and blessednesse , meditate in the law of the lord day and night , and so make use of these meditations to quicken thee up to duty , and to sweeten thy heart in thy way to the heavenly ierusalem , farewell . e. c. divine meditations . that man hath made a good progressein religion , that hath a high esteeme of the ordinances of god ; and though perhappes he find himselfe dead and dull , yet the best things have left such a taste and rellish in his soule , that hee cannot be long without them . this is a signe of a good temper . a wife when shee marries a husband , gives up her will to him ; so doth every christian when hee is married to christ , hee gives up his will , and all that hee hath to him , and saith lord , i have nothing but if thou callest for it , thou shalt have it againe . when wee come to religion , wee loose not our sweetnesse , but translate it ; perhapps before wee fed upon prophane authors , now wee feede upon holy truths . a christian never knowes what comfort is in religion till hee come to bee downe-right , as austin saith , lord i have wanted of thy sweetnesse over long , all my former life was nothing but huskes . god takes care of poore weake christians that are strugling with temptations and corruptions , christ carries them in his armes . all christs sheepe are diseased , and therefore hee will have a tender care of them ; esay 40. 11. whatsoever is good for gods children , they shall have it , for all is theirs to further them to heaven ; therefore if poverty be good they shall have it , if disgrace be good , they shall have it , if crosses be good they shall have them , if misery be good they shall have it , for all is ours to serve for our maine good . gods children have these outward things with god himselfe , they are as conduits to convey his favour to us , and the same love that moved god to give us heaven and happinesse , the same love moves him to give us daily bread . the whole life of a christian should bee nothing but praises and thankes to god ; we should neither eate , nor drinke , nor sleepe , but eate to god , and sleepe to god , and worke to god , and talke to god , doe all to his glory and praise . though god deliver not out of trouble , yet hee delivers from the ill in trouble , from despaire in trouble , by supporting the spirit : nay he delivers by trouble , for hee sanctifies the trouble to cure the soule , and by lesse troubles hee delivers from greater . what are we but a modell of gods favours , what doe wee see , or what doe wee taste , but matter of the mercyes of god , the miseries of others should bee matter of praise to us , the sinnes of others should make us praise god , and say , lord , it might have beene my case , it might have befallen me . god pitties our weakenesse in all our troubles and afflictions , he will not stay too long , least wee out of weakenesse put our hands to some shifts , hee will not suffer the rodde of the wicked to rest upon the lot of the righteous , psal. 125. 3. is it not an unreasonable speech , for a man at midnight , to say it will never be day , and so it is an unreasonable thing , for a man that is in trouble , to say , o lord , i shall never get out of this , it will alwayes be thus with me . doe the wicked thinke to shame or feare good men ? no , a spirit of grace and glory shall rest upon them , they shall not onely have a spirit of grace rest upon them , but a spirit of glory . so that their countenances shall shine as stephens did , when hee was stoned , act. 6. 15. if god hides his face from us , what shall become of our foules : wee are like the poore flower that opens and shuts with the sunne . if god shines upon the heart of a man , it opens , but if hee withdrawes himselfe , we hang downe our heads , thou turn ' dst away thy face , and i was troubled , psal. 30. 7. when wee have given up our selves to god , let us comfort our soules , that god is our god , when riches and treasures , and men , & our lives faile , yet god is ours , we are now gods davids , and gods pauls , and gods abrahams , wee have an everlasting being in him . a speciall cause of too much dejection , is want of resolution in good things , when wee hault in religion ; for as haulting is a deformed and troublesome gesture : so in religion , haulting is alwayes joyned with trouble and disquiet . god hath made the poorest man that , is a governour of himselfe , and hath set judgement to rule against passion , and conscience against sinne , therefore reason should not be a slave to passion . it is the peculiar wisedome of a christian to picke arguments out of his worst condition , to make him thankefull , and if hee be thankefull , hee will be joyfull , and so long as he is joyfull , he cannot be miserable . god hath made himselfe ours , and therefore it is no presumption to challenge him to be our god , when once wee have interest in god , he thinkes nothing too good for us , hee is not satisfied in giving us the blessings of this life , but he gives himselfe unto us . as wee receive all from god , so wee should lay all at his feete , and fay , i will not live in a course of sinne that will not stand with the favour of my god , for hee will not lodge in the heart that hath a purpose to sinne . gods people have sweete intercourse with god in their callings ; when wee looke for comfort , we shall finde it either in hearing , reading , or praying , &c. or else in our callings . we glorifie god when we exalt him in our soules above all creatures in the world , when we give him the highest place in our love and in our joy , when all our affections are set upon him , as the chiefest good . this is seene also by opposition , when wee will not offend god for any creature . when wee can aske our affections , whom have i in heaven but thee ? there is no true zeale to gods glory , but it is joyned with true love to men ; therefore let men that are violent , injurious , and insolent , never talke of glorifying god , so long as they despise poore men . if wee doe not finde our selves , the people of gods delight , let us attend upon the meanes of salvation , and waite gods good time , and stand not disputing , perhappes god hath not a purpose to save mee , but fall to obedience , casting thy selfe into the armes of christ , and say if i perish , i will perish here . the love of god in christ is not barren kindnesse , it is a love that reaches from everlasting to everlasting from love in choosing us , unto love in glorifying of us . in all the miseries of the world , one beame of this loving kindnesse of the lord will scatter all . our desires are holy , if they be exercised about spirituall things : david desires not to be great , to be rich in the world , or to have power to be revenged upon his enemies , but that hee may dwell in the house of the lord and enjoy his ordinances , psal. 27. 4. desires shew the frame of the soule more than any thing , as where there is a spring , it discovers it selfe by vapours that arise : so the breathing of these desires shew , that there is a spring of grace in the heart . desires spring from the will , and the will being as the whole man ; it moves all other powers to doe their dutie , and to see for the accomplishing of that it desires . those therefore that pretend they have good desires , and yet neglect all meanes , and live scandalously , this is but a sluggish desire . an hypocrite will not pray alwayes , but a child of god never gives over , because hee sees an excellencie , a necessitie , and a possibilitie of obtaining that hee desires , hee hath a promise for it , the lord will fulfill the desires of them that feare him , psal. 145. 19. prayer doth exercise all the graces of the spirit , wee cannot pray , but our faith is exercised , our love our patience which makes us set a high price upon that wee seeke after , and to use it well . god takes it unkindly if we weepe too much , and over-grieve for losse of wife , child , or friend , or for any crosse in the things of this life , for it is a signe wee fetch not that comfort from him , which we should and may doe : nay though our weeping be for our sinnes , we must keepe a moderation in that : wee must with one eye looke upon our sinnes , and with the other eye looke upon gods mercy in christ , and therefore if the best griefe must be moderated , what must the other . the religious affections of gods people are mixed , for they mingle their joy with weeping , and their weeping with joy , whereas a carnall man is all simple , if hee joy hee is mad , if hee be sorrowfull ( unlesse it be restrained ) it sinks him , but grace alwayes tempers the joy and sorrow of a christian , because hee hath alwayes something to joy in , and something to grieve for . wee are members of two worlds ; now whilest wee live here , wee must use this world , for how many things doth this poore life of ours neede ; wee are passing away , and in this passage of ours , we must have necessaries , but yet we must use the world as if wee used it not , for there is a danger , least our affections cleave to the things of this life . it is a poorenesse of spirit in a christian to be over-joyfull , or over-grieved for things worse than our selves , if a man hath any grace , all the world is inferiour to him , and therefore what a poorenesse of spirit is it to be over-joyfull , or overmuch grieved , when all things are fading & vanish away : let us therefore beare continually in our mindes , that all things here below are subordinate . a sincere heart that is burdened with sinne , desires not heaven so much , as the place where he shall be free from sinne , and to have the image of god and christ perfected in his soule , and therefore a sincere spirit comes to heare the word , not so much because an eloquent man preacheth , as to heare divine truths , because the evidence of spirit goes with it , to worke those graces . you cannot still a child with any thing but the breast , so you cannot still the desires of a christian , but with divine truths , as esay 26. 8. the desires of our soules is to thy name and to the remembrance of thee . there is a thousand things that may hinder good successe in our affaires , what man can apply all things to a fit issue , and remove all things that may hinder ? who can observe persons , times , places , advantages , and disadvantages , and when wee see these things there is naturally a passion , that it robbes us of our knowledge ; as when a man sees any danger , there is such a feare or anger , that hee is in a mist. so that unlesse god give a particular successe , there is none . as it is in the frame of a mans body , it stands upon many joynts , if any of these be out of frame it hinders all the rest . if we will hold out , because the errour is in want of deepe apprehension of the miseries wee are in by nature , let us labour therefore to have our hearts broken more and more . vpon this fault it was that the stony ground spoken of in the gospell wants rooting : therefore it is christian pollicie to suffer our soules to be humbled , as deepe as possible may be , that there may be mould enough , otherwise there may be a great joy in divine truths , and they may be comfortable , but all will be sucked up like dew when persecution comes , if it be not rooted . what is the reason that gods children sinke not to hell when troubles are upon them , because they have an inward presence strengthening them , for the holy ghost helpes our infirmities , not onely to pray , but to beare crosses , sweetening them with some glympes of his gracious countenance ; for what supports our faith in prayer , but inward strength from god. in prosperitie , or after some deliverance its the fittest time for praise , because then our spirits are raised up and cheared in the evidence of gods favour , for the greater the crosse is from which wee have beene delivered , the more will the spirit be enlarged to praise god. when ever we receive any good to our soules , or to our bodies , who ever is the instrument let us looke to the principall , as in the gifts wee receive , wee looke not to the bringer but to the sender . take heede of satans policie , that god hath forgotten mee , because i am in extremitie ; nay rather god will then shew mercie , for now is the speciall time of mercy ; therefore beat backe satan with his owne weapons . whatsoever god takes away from his children , he either supplies it with a great earthly favour , or else with strength to beare it , god gives charge to others to take a care of the fatherlesse and widdow , and will he neglect them himselfe . that is spirituall knowledge , which alters the taste and relish of the soule , for wee must know there is a bitter antithesis in our nature , against all saving truthes , there is a contrarietie betweene our nature , and that doctrine , which teacheth us , that wee must deny our selves , and be saved by another . therefore the soule must first be brought to relish , before it can digest ; there must be first an holy harmony betweene our nature and truth . if we will walke aright in gods wayes let us have heaven daily in our eye , and the day of judgement , and times to come , and this will sterne the course of our lives , and breed love in the use of the meanes , and patience to undergoe all conditions ; let us have our eye with moses upon him that is invisible . a man may know , that hee loves the world , if he be more carefull to get than to use : for we are but stewards , and wee should consider , i must be as carefull in distributing , as in getting , for when wee are all in getting , and nothing in distributing ; this man is a worldling , though hee be moderate in getting without wronging any man , yet the world hath gotten his heart , because hee makes not that use of it he should . it is a sottish conceit to thinke that wee can fit our selves for grace , as if a child in the wombe could forward its naturall birth : if god hath made us men , let us not make our selves gods. as naturall life preserves it selfe by repelling that ( which is contrary to it ; so where the life of grace is , there is a principle of skill , of power , and strength to repell that which is contrary . it is the nature of the soule , that when it sees a succession of better things , it makes the world seeme cheape , when it sees another condition , not liable to change , then it hath a sanctified judgement to esteeme of things as they are , and so it overcomes the world . in the covenant of grace , god intends the glory of his grace above all . now faith is fit for it , because it hath an uniting vertue to knit us to the mediator , and to lay hold of a thing out of it selfe ; it empties the soule of all conceit of worth or strength , or excellencie in the creature , and so it gives all the glory to god and christ. what wee are afraid to speake before men , and to doe for feare of danger , let us be afraid to thinke before god , therefore wee should stifle all ill conceits in the very conception , in their very rising ; let them be used as rebells and traytors , smoothered at the first . the heart of man , till he be a beleever , is in a wavering condition , its never at quiet , and therefore it s the happinesse of the creature to be satisfied , and to have rest , for perplexitie makes a man miserable ; if a man have but a little scruple in his conscience , hee is like a shippe in the sea , tossed with contrary windes and cannot come to the haven . the righteousnesse of workes leaves the soule in perplexitie , that righteousnesse which comes by any other meanes than by christ , leaves the soule unsetled , because the law of god promiseth life onely upon absolute and personall performance . now the heart of man tells him , that this he hath not done , and such duties he hath omitted , and this breeds perplexitie , because the heart hath not whereon to stay it selfe . glory followes afflictions , not as the day followes the night , but as the spring followes winter , for the winter prepares the earth for the spring , so doth afflictions sanctified prepare the soule for glory . this life is not a life for the body but for the soule ; and therefore the soule should speake to the body , and say , stay body , for if thou movest mee to fulfill thy desires now , thou wilt lose mee and thy selfe hereafter . but if the body be given up to christ , then the soule will speake a good word for it in heaven , as if it should say , lord , there is a body of mine in the earth , that did fast for me , and pray with me : it will speake for it as pharaohs butler to the king for ioseph . afflictions makes a divorce and separation betweene the soule and sinne ; it is not a small thing that will worke sinne out of the soule , it must be the spirit of burning , the fire of afflictions sanctified ; heaven is for holinesse , and all that 's contrary to holinesse , afflictions workes out , and so frames the soule to a further communion with god. when the soule admires spirituall things , it s then a holy frame , and so long it will not stoope to any base comfort . wee should therefore labour to keepe our soules in an estate of holy admiration . all those whom christ saves by vertue of his merit and paiment , to those hee discovers their wretched condition , and instead thereof a better to be attained ; hee shewes by whom wee are redeemed , and from what , and unto what condition : the spirit informing us throughly , that god enters into covenant with us . spirituall duties are as opposite t●● flesh and blood , as fire to water ; but as anointing makes the members nimble and strong , and chearefull ; so where the spirit of god is in any man , it makes him nimble and strong , and chearefull to good duties , but when wee are drawne to them as a beare to the stake , for feare , or an inbred naturall custome , this is not from the spirit , for where the spirit is , there duties are performed without force , feare , or hopes . a child needes no extrinsecall motion to make him please his father , because its inbred and naturall to him . as the weights of a clocke makes all the wheelesto goe , so artificiall christians are moved with things without them , for they want this inward principle to make them doe good things freely ; but where the spirit of god is , it workes a kind of naturall freedome . as the woman in the law , when she was forced by any man , if shee cried out shee was blamelesse , so if wee unfainedly crie unto christ , and complaine of our corruptions , that they are too strong for us ; this will witnesse to our hearts that wee are not hypocrites . good duties come from unsound christians as fire out of the flint ; but they floow from a childe of god , as water out of a spring , yet because there is flesh in them as well as spirit , therefore every dutie must be gotten out of the fire . and yet there is a libertie , because there is a principle in them that resists the flesh . gods children are hindred in good duties by an inevitable weakenesse in nature , as after labour with drowsinesse , therefore the spirit may be willing when the flesh is weake . if wee strive therefore against this deadnesse and dulnesse , christ is ready to make excuse for us , if the heart be right , as hee did for his disciples . a child of god is the greatest freeman , and the best servant , even as christ was the best servant , yet none so free , and the greater portion that any man hath of his spirit , the freer disposition hee hath to serve every one in love . sight is the most noblest sence , its quicke , it can see from earth to heaven in a moment , its large , it can see the hemispheare of the heavens with one view , its sure and certaine , for in hearing wee may be deceived ; and lastly , it s the most affecting sence : even so is faith the quickest , the largest , the most certaine , and most affecting : it s like an eagle in the cloudes ; at one view it sees christ in heaven , and lookes downe into the world , it sees backward and forwards , it sees things past , present , and to come ; and therefore it is , that faith is expressed by beholding . a vaile or covering had two uses amongst the iewes , one was subjection , and therefore the women were vailed ; another was obscuritie , and therefore was the vaile on moses face . both these are now taken away in christ ; for wee serve god as sons , and as a spouse her husband ; we are still in subjection , but not servile , and now also with open face , we behold the glory of the lord , wee behold the things themselves , they are now cleerely laid open , the vaile is taken away . our happinesse consists in our subordination and conformitie to christ , and therefore let us labour to carry our selves , as hee did to his father , to his friends , to his enemies . in the dayes of his flesh hee prayed whole nights to his father . how holy and heavenly minded was he , that tooke occasion from vines , and stones , and sheepe , to be heavenly minded ; and when he rose from the dead , his talke was onely of things concerning the kingdome of god : for his carriage to his friends , hee would not quench the smoaking flaxe , nor breake the bruised reede ; hee did not cast peter in the teeth with his deniall ; hee was of a winning and gaining disposition to all : for his carriage to his enemies , hee did not call for fire from heaven to destroy them , but shed many teares for them that shed his blood , o ierusalem , &c. and upon the crosse , father forgive them , for they know not what they doe : so that if wee will be minded like unto christ , consider how hee carried himselfe to his father , to his friends , to his enemies , yea to the devill himselfe , when hee comes to us in wife , children , friends , &c. we must doe as christ did , bid avoid satan , and when wee have to deale with those that have the spirit of the devill in them , wee must not render reproach for reproach , but answer them , it is written . when wee finde any grace wrought in us , wee should have a holy esteeme of our selves , as when wee are tempted to sinne : what ? i that am an heire of heaven , a king , a conqueror , the sonne of god , a freeman , shall i staine my selfe , god hath put a crowne upon my soule , and shall i cast my crowne into the dirt ? no , i will be more honorable ; these are no proud thoughts , but the befitting our estate . those that are besotted with the false lustre of the world , doe want spirituall light , christ himselfe when hee was here upon the earth , hee lived a concealed life , onely at certaine times some beames broke out . so let it comfort us that our glory is hid in christ , now it is clouded with the malice of wicked men , and with our owne infirmities : but let us comfort our selves with this , that we are glorious in the eyes of god and his angells . as men after a fit of sicknesse grow much ; so gods children grow , especially after their falls , sometimes in humility , sometimes in patience ; as wee may observe in plants and herbes , they grow at the roote in winter , in the leafe in summer , and in the seede in autumne : so christians appeare , sometimes humble , sometimes spirituall and joyfull , and sometimes they grow in spirituall courage . that which wee drew from the first adam , was the displeasing of god , but we draw from the second adam the favour of god , from the first adam wee drew corruption , from the second adam we drew grace ; from the first adam wee drew misery and death , and all the miseries that follow death ; wee draw from the second adam , life and happinesse ; whatsoever wee had from the first adam , wee have it repaired more abundantly in the second . grace makes us glorious , because it puts glory upon the soule ; it carries the soule above all earthly things ; it tramples the world under her feete , it prevailes against corruptions that foyle ordinary men . a man is not more above beasts , than a christian that hath grace is above other men . it is an evidence that wee are gracious men , if wee can looke upon the lives of others that are better than we ; and love and esteeme them glorious . a man may see grace in others with a malignant eye , for naturall men are so vaine-glorious , that when they see the lives of other men outshine theirs , instead of imitation , they darken , what grace they will not imitate , they will defame : therefore those that can see grace in others , & honour it in them , it is a signe they have grace themselves . men can indure good in books , and to heare good of men that are dead , but they cannot indure good in the lives of others to be in their eyes , especially , when they come to compare themselves with them , they love not to be out-sh ined . as the sunne goes his course , though we cannot see it goe ; and as plants and herbes grow , though we cannot perceive them : even so it followes not that a christian growes not because hee cannot see himselfe grow ; but if they decay in their first love , or in some other grace , it is that some other grace may grow and increase , as their humilitie , their broken heartednesse , sometimes they grow not in extention , that they may grow at the roote , upon a checke grace breakes out more ; as wee say after a hard winter , usually there followes a glorious spring . gods children never hate corruption more , than when they have bin overcome by corruption : the best men living have some corruptions which they see not till they breake out by temptations . now when corruptiōs are made knowne to us , it stirres up our hatred , and hatred stirs up endeavour , and endeavour revenge , so that gods children should not be discouraged for their falls . when the truth of grace is wrought in a christian , his desires goe beyond his strength , and his prayers are answerable to his desires . whereupon it is that young christians often times call their estate in question ; because they cannot bring heaven upon earth , because they cannot be perfect , but god will have us depend upon him for increase of grace , in a daily expectation . christ is our patterne , whom wee must strive to imitate , its necessary that our patterne should be exact , that so wee might see our imperfections , and be humbled for them , and live by faith in our sanctification . consider christ upon the crosse , as a publique person , that when he was crucified , and when hee died , hee died for my sins : and this knowledge of christ will be a crucifying knowledge , this will stirre up my heart ●o use my corruptions , as my sinnes used christ , as hee hated my sinne , so it will worke the same disposition in mee , to hate this body of death , and to use it as it used christ , answerably ; as we see this clearely , it will transforme us . with our contemplation , let us joyne this kind of reasoning ; god so hated pride , that hee became humble to the death of the crosse to redeeme mee from it , and shall i be proud ? and when wee are stirred up to revenge , consider that christ prayed for his enemies ; when we are tempted to disobedience , thinke god in my nature was obedient to the death , and shall i stand upon termes : and when wee grow hard hearted , consider christ became man , that he might shew bowels of his mercy : let us reason thus when we are tempted to any sinne , and it will be a meanes to transforme us from our owne cursed likenesse into the likenesse of christ. when wee see god blasphemed , or the like , let us ▪ thinke how would christ stand affected , if he were here ; when hee was here upon earth , how zealous was hee against prophanenesse , and shall i be so cold ? when hee saw the multitude wander as sheepe without a shepheard , his bowells yearned ; and shall wee see so many poore soules live in darkenesse , and our bowells not yearne . wee must looke upon christ , not onely for healing , but as a perfect patterne to imitate , for wherefore else did hee live so long upon the earth , but to shew us an example . and let us know that wee shall be countable for those good examples which we have from others ; there is not an example of an humble , holy and industrious life , but shall be laid to our charge , for god doth purposely let them shine in our eyes , that we might take example by them . as the spirits in the arteries quickens the blood in the veines , so the spirit of god goes along with the word , and makes it worke . saint paul speakes to lydia , but the spirit speakes to her heart . as it was with christ himselfe , so it is with his members ; hee was conceived by the spirit , anointed by the spirit , sealed by the spirit ; hee was led into the wildernesse by the spirit , he offered up himselfe by the spirit , and by the spirit hee was raised from the dead : even so the members of christ doe answer unto christ himselfe , all is by the spirit , we are conceived by the spirit ; the same spirit that sanctified him sanctifies us : but first wee receive the spirit by way of vnion , and then vnction followes after , when we are knit to christ by the spirit , then it workes the same in us , as it did in him . when a proud wit , and supernaturall truths meete together , such a man will have some thing of his owne ; therefore in reading and studying of heavenly truths , especially the gospell , wee must come to god for his spirit , and not venture upon conceits of our owne parts , for god will curse such proud attempts . many men thinke that the knowledge of divine truths , will make them divine , whereas it is the holy ghost onely that gives a taste and rellish , for without the spirit their hearts will rise , when the word comes to them in particular , and tells them you must denie your selfe , and venture your life for his truth . when men understand the scriptures , and yet are proud and malicious ; wee must not take scandall at it , for their hearts were never subdued , they understand supernaturall things by humane reason , and not by divine light . those that measure lands , are very exact in every thing , but the poore man whose it is , knowes the use of the ground better and delights in it more , because it is his owne ; so it is with those ministers ; that can exactly speake of heavenly truths , yet have no share in them ; but the poore soule that heares them rejoyceth , and saith , these things are mine . this life is a life of faith , for god will trie the truth of our faith , that the world may see that god hath such servants as will depend upon his bare word ; it were nothing to be a christian , if wee should see all here ; but god will have his children to live by faith , and take the promises upon his word . the nature of hope is to expect that which faith beleeves ; what could the joyes of heaven availe us if it were not for our hope , it is the anchor of the soule , which being cast in heaven it stills the soule in all troubles , combustions and confusions that we daily meete withall . it is too much curiositie to search into particulars , as what shall be the glory of the soule , and what shall be the glory of the body ; rather study to make a gracious use of them , and in humility say , lord , what is sinfull man , that thou should'st so advance him : the consideration of this , should make us abase our selves , and in humilitie give thankes afore hand , as peter did , 1 pet. 1. 1. when hee thought of an inheritance immortall and undefiled , and that fadeth not , hee gives thankes , blessed be god the father of our lord iesus christ , which according to his abundant mercy , hath begotten us , &c. when wee see men looke bigge and swell with the things of this life , let us in a holy kinde of st ate thinke of our happinesse in heaven , and carry our selves accordingly . if wee see any thing in this world , le ts say to our soules , this is not that i looke for , or when wee heare of any thing that is good , let us say i can heare this , & therefore this is not that i looke for , or when wee understand any thing here below , this is not the thing i looke for ; but for things that cye hath not seene , nor eare heard , nor that ever entred into the heart of man. there are foure things observeable in the nature oflove ; first , an estimation of the partie beloved , secondly ; a desire to be joyned to him ; thirdly , a setled contentment ; fourthly , a desire to please the partie in all things : so there is first in every christian an high estimation of god and of christ ; he makes choice of him above all things , and speakes largely in his commendations : secondly , hee desires to be united to him , and where this desire is , there is an entercourse , hee will open his minde to him by prayer , and goe to him in all his consultations for his counsell : thirdly , hee places contentment in him alone , because in his worst conditions hee is at peace and quiet if hee may have his countenance shine upon him : fourthly , hee seekes to please him , because hee labours to be in such a condition , that god may delight in him , his love stirres up his soule to remove all things distastfull ; it seekes out , as david did , is there never a one left of the house of saul , to whom i may doe good for ionathans sake . infirmities in gods children , preserves their grace : therefore it is that in gods scripture where god honours the saints ; their weakenesses are made knowne : iacob wrestled with god and prevailed , but hee halted ; and peter , vpon this rocke will i build my church ; yet get thee behind me satan . paul was exalted above measure with revelations ; but hee had the messenger of satan to buffet him . it is the poysonfull nature of man to quench a great deale of good for a little ill , but christ cherishes a little grace , though there be a great deale of corruption , which yet is as offensive to him as smoake , therefore wee should labour to gaine all wee can by love and meekenesse . christians find their corruptions more offensive to them , than when they were in the state of nature ; and therefore it is that they thinke their estate is not good ; but then corruption boyles more because it is restrained . the more will , the more sinne , when wee venture upon sinfull courses , upon deliberation , it exceeding ly wasts our comfort : when wee fall into sinne against conscience , and abuse our christian liberty ; god fetches us againe by some severe affliction ; there shall be a cloud betweene gods face and us ; and hee will suspend his comforts for a long time ; therefore let no man venture upon sinne , for god will take a course with him that shall be little to his ease . the reason why meane christians have more loving soules , than men of greater parts , is because great men have corruptions answerable to their parts ; great gifts , great doubts ; they are intangled with arguments , and study to informe their braines , when others are heated with affection . a poore christian cares not for cold disputes , in stead of that hee loves , and that 's the reason why a poore soule goes to heaven with more joy , whilest others are intangled . many men are troubled with cold affections , and then they thinke to worke love out of their owne hearts ; which are like a barren wildernesse , but wee must begge of god the spirit of love ; wee must not bring love to god , but fetch love from him . when wee love things baser than our selves , it s like a sweete streame that runnes into a sinke : as our love therefore is the best thing wee have , and none deserves it more than god , so let him have our love , yea the strength of our love , that we may love him with all our soules , and with all our mind , and with all our strength . as the sunne , when it hath gotten to any height , it scatters the clouds : so a christian is then in his excellencie , when hee can scatter doubts and feares , when in distresse hee can doe as david did , comfort himselfe in the lord his god. many men would be in canaan as soone as they are out of egypt , they would be at the highest pitch presently ; but god will leade us through the wildernesse of temptations and afflictions , till we come to heaven ; and it is a part of our christian meekenesse to submit to god , and not to murmure , because wee are not as we would be ; but let us rather magnifie the mercies of god that workes in us any love of good things , and that hee vouch safes us any beginnings . as noble mens children have tutors to guide them , so gods children have the spirit telling them , this you should doe , and that you should not doe : the spirit not onely changeth , but leades forward unto holinesse : wicked men have the spirit knocking , and faine would enter , but they will not heare ; but gods children have the spirit dwelling in them . a christian is now in his nonage , and therefore not fit to have all that hee hath a title to , but yet so much is allotted to him , as will conduct him , and give him passage to heaven : if therefore hee be in want , hee hath contentment , and in suffering hee hath patience , &c. all things are his , as well what he wants , as what he hath . the word of god is then in our hearts when it rules in the soule , when it rules our thoughts , affections , and conversations , so that wee dare not doe any thing contrary but wee shall be checked ; who shall get out that which gods finger hath written in our hearts ; no fire nor faggot , no temptation whatsoever . wee shall never be satisfied to our comfort , that the scripture i● the word of god , unlesse we know it from it selfe by its owne light , and it shewes it selfe abundantly to a beleever in casting downe the soule , and altering the minde and conversation ; when the word is onely in the braine , if there come a temptation stronger than our faith , then we despaire : the word is farre off from those that can onely discourse and talke of it , when they see it onely as a naturall truth , when they looke upon holy things , not in a divine , but in a humane manner . when the word dwels as a familiar in the heart to direct counsell and comfort , then its a signe it is there ; the devill knowes good and hates it , therfore knowledge alone is nothing but when the promise doth alter the temper of the heart it selfe , then it is ingrafted . god excepts against none , if wee doe not except our selves : therefore thou , and thou , whosoever thou art , if thou beest a man or a woman , and wilt come and take christ upon his owne termes , for thy lord and husband , for better for worse , with persecutions , afflictions , crosses , &c. take christ thus , and take him for ever , and then thou shalt be saved . when wee beleeve divine truths by the spirit , they worke upon the heart and draw the affections after them , therefore if wee spiritually beleeve the story of the gospell , wee shall have our soules carried to love and imbrance it with joy and comfort . wee may be brought very low , but we shall not be confounded , yet wee shall be brought as neare confusion as may be , to shew us the vanity of the creature ; in the judgement of the world wee may be confounded , but a hand of mercy shall fetch us up againe , let the depth of misery and disconsolation be what it will be , we shall not be ashamed . the reason why gods children doe oftentimes with great perplexitie doubt of their salvation , is because they have a principle of nature in them , as well as of grace , corruption will breed doubtings , as rotten wood breedes wormes ; and as vermine comes out of putrefaction , so doubtings and feares come from the remainder of corruption for want of watchfulnesse , god oftentimes gives us up to such a perplexed estate , that wee shall not know that we are in grace , and though wee may have a principle of grace in us , yet wee shall not see it , but may goe out of the world in darkenesse . wee ought not at any time to deny the truth , nor yet at all times to confesse it , for good actions and graces are like princes that come forth attended with circumstances , and if circumstances in confession be wanting , the action is marred . it s true of actions as of words : a word spoken in season ; is like apples of gold , with pictures of silver , therefore direction must be our guide , for speech is then onely good , when it is better than silence . it is not lawfull for any weake one to be present at the masse ; dinah ventured abroad and came crackt home ; its just with god , that those that dally with these things should be caught , as many idle travellers are , its pittie but those should perish in danger , that love danger . hee that will not now denie himselfe in a lust , in a lawlesse desire , will not deny himselfe in matter of life in time of triall . hee that hath not learned the mortification of the flesh in time of peace , will hardly be brought to it in time of trouble . wee must not onely stand for the truth , but we must stand for it in a holy manner , and not swagger for it , as proud persons doe , we must observe that in the first of peter 2. 15. to doe it in meekenesse and feare ; wee must not bring passion to gods cause , nor must our lives give our tongues the lie . there is such a distance betweene corrupt nature and grace , that wee must have a great deale of preparation ; and though there be nothing in preparation , to bring the soule to have grace , yet it brings the soule to a nearer distance , than those that are wilde persons . nature cannot worke above its owne powers , as vapours cannot ascend higher than the sunne drawes them , our hearts are naturally shut , and god doth open them by his spirit in the use of the meanes : the children of israel in the wildernesse saw wonders upon wonders , and yet when they came to be proved , they could not beleeve . its gods free love that hath cast us into these happy times of the gospell ; and it s his further love , that makes choise of some and refuses others . this should therefore teach us sound humility , cōfidering that god must open , ro else we are eternally shut . seeing grace is not of our owne getting , therefore this should teach us patience towards those that are under us , waiting , if god at any time will give them repentance ; though god worke not the first time , nor the second time , yet wee must waite , as the man that lay at the poole of bethesda for the moving of the water . hee that attends to the word of god , doth not onely know the words ( which are but the shell ) but he knowes the things , he hath spirituall light , to know what faith and repentance is ; there is at that time a spirituall eccho in the soule , as psal. 27. 8. when thou saidst , seeke yee my face , my heart answered , thy face lord will i seeke : and therefore must men judge of their profiting by the word , not by their carrying of it in their memories , but by how much they are made able by it to beare a crosse ; and how they are made able to resist temptation , &c. there should not be intimate familiaritie , but where we judge men faithfull , and those whom upon good grounds we judge faithfull , we must be gentle towards them , and easie to be intreated ; and wee wrong them if wee show our selves strange unto them . true faith workes love , and then it workes by love when it hath wrought that holy affection , it works by it ; as when the plant is ingrafted and takes , it growes presently , and shewes the growth in the fruits . the word of god is ancienter than the scripture ; for the first word of the scripture was the promise , the seede of the woman should breake the head of the serpent . the scripture is but that modus , that manner of conveying the word of god ; this scripture is the rule whereby wee must walke , and the iudge also of all controversies of religion , and in spite of the church of rome , it will judge them . s. augustine hath an excellent discourse , when there is contention betwixt brethren , witnesses are brought , but in the end , the words , the will of the dead man is brought forth , and these words determine : now shall the words of a dead man be of force , and shall not the word of christ determine , therefore looke to the scripture . all idolaters shall be ashamed that worship images , that trust to broken cesternes . let those be ashamed that trust to their wits and policies ; all those shall be ashamed that beare themselves bigge upon any earthly thing , for these crutches will be taken away , and then they fall ; these false reports shall make them all ashamed . the way to bring faith into the heart , is , first , there must be a judicious convincing knowledge of the vanitie of all things within us and without us , that seemes to yeeld any support to the soule , and then the soule is carried to lay hold . on christ ; as david saith , i have seene an end of all perfection . secondly , the soule must be convinced of an excellencie in religion above all things in the world , or else it will not rest , for the heart of man would chuse the best , and when it is perswaded , that the gaine in religion is above the world , then it yeelds . and thirdly , a consideration of the firmenesse of the ground , whereupon the promise is built , put god to it therefore , either to make his promise good , or to disappoint us , and he will be sure to make it good in our forgivenesse of sinne , proceeding in grace , and strength , against temptations in time of trouble . man is naturally of a short spirit , so that if hee have not what hee would , and when he would , hee gives up , and shakes off all : there is not a greater difference betweene a child of god , and one that wants faith , then to be hastie ; such men though they may be civill ; yet they are of this minde ; they will labour to be sure of some thing here ; they must have present pleasures , and present profits , if god will save them in that way , so , if not , they will put it to a venture . there be many things to hinder this grace of waiting , there is a great deale oftedious time , and many crosses wee meete with , as the scorne and reproach of this world , and many other trialls , god seemes also to doe nothing lesse than to performe his promise ; but le ts comfort our selves with this , that hee waites to doe them good that waite on him . wee should labour to agree mutually in love , for that wherein any christian differs from another , it is but in petty things , grace knowes no differēce ; the wormes know no difference , the day of judgement knowes no difference . in the worst things wee are all alike base ; and in the best things wee are all alike happy , onely in this world ; god will have distinctions for order sake , but else there is no difference . christians are like to many men of great meanes , that know not how to make use of them ; we live not like our selves ; bring large faith , and wee shall have large grace and comfort : wee are scanted in our owne bowells , therefore labour to have a large faith answerable to our large● riches : and though christians be low enough in outward things , and often times poorer than other men , yet they are rich , for christ is rich unto them , in their crosses , and abasements ; that which they want in this world , shall be made up in grace and glory hereafter . wee ought daily to imitate christ in our places , to be good to all , as the apostle saith , be abundant alwayes in the workes of the lord ; le ts labour to have large hearts , that we may doe it seasonably and abundantly and unweariably ; the love of christ will breede in us the same impression that was in him . none come to god without christ , none come to christ without faith , none come to faith without the meanes , none enjoy the meanes , but where god hath sent it ; therefore where there was no meanes of salvation before the comming of christ , there was no visible intendment of god ordinarily to save them . preventing mercy is the greatest , how many favours doth god prevent us with ? wee never asked for our being , nor for that tender love which our parents bore towards us in our tender yeares ; we never asked for our baptisme and ingrafting into christ : what a motive therefore is that to stirre us up , that when we come to yeares , wee may pleade with the lord , and say , thou hadst a care of mee before i had a being , and therefore much more wilt thou now have a care of mee ( whom thou hast reconciled unto thy selfe ) and remember me in mercie for time to come . if gods mercy might be overcome with our sinnes , wee should overcome it every day ; it must be a rich mercy that must satisfie ; and therefore the apostle never speakes of it without the extensions of love , the height and depth , wee want words , we want thoughts to conceive of it : wee should therefore labour to frame our soules to have rich and large conceits and apprehensions of so large mercie . god is rich in mercy , not onely to our soules , but in providing all wee stand in neede of , hee keepes us from ill , and so hee is called a buckler ; he gives us all good things , and so he is called a sunne , hee keepes us in good estate , and advanceth us higher , so farre as our nature shall be capable . the sunne shines on the moone and starres , and they shine upon the earth ; so doth god shine in goodnesse upon us , that we might shine in our extentions of goodnesse unto others , especially unto them of the houshold of faith. wee are stiled in scripture to be good and righteous , because our understandings , our wills and affections are our owne ; but so farre as they are holy , they are the holy ghosts : we are the principle in our actions , as they are actions ; but the holy ghost is principle of the holinesse of the action ; the gracious governement of the new creature is from the spirit , if the holy ghost take away his governement , and doe not guide and assist us in every holy action , wee are at a stand , and can goe no further . every man naturally is a god unto himselfe , not onely in reflecting all upon himselfe , but in setting upon divine things in his owne strength , as if hee were principall in his owne actions , comming to them in the strength of his owne wit , and in the strength of his owne reason , this seed is in all men by nature , untill god have turned a man out of himselfe , by the power of the holy ghost . those that care not for the word , they are strangers from the spirit , and those that care not for the spirit , never make right use of the word ; the word is nothing without the spirit , it is animated and quickned by the spirit ; the spirit and the word are like the veines and arteries in the body , that give quickning and life to the whole body , and therefore where the word is most revealed there is most spirit , but where christ is not opened in the gospell , there the spirit is not at all visible . when christ comes into the soule by the spirit , then hee carrie● himselfe fami●iarly , discovering the secrets of god the father , and shewing what love there is in god towards us , it teacheth us how to carry our selves in all neglects , and when we are at a losse , it opens a way for us , it resolves our doubts , it comforts us in our discouragements , and makes us goe boldly to god in all our wants . as wee may know who dwells in a house , by observing who goes in , and them that come out , so we may know that the spirit dwells in us , by observing what sanctified speeches hee sends forth , and what delight hee hath wrought in us to things that are speciall , and what price wee set upon them , whereas a carnall man pulls downe the price of spirituall things , because his soule cleaves to some thing that hee joyes in more ; and this is the cause why hee slights the directions and comforts of the word ; but those in whom the spirit dwells , they will consult with it , and not regard what flesh and blood saith , but will follow the directions of the word and spirit . a christian will not doe common things , but first hee sanctifies them , and dedicates himselfe , his person , and his actions to god , and so sees god in all things ; whereas a carnall man sees reason onely in all that hee doth , but a christian sees god in crosses to humble him , and every thing hee makes spirituall ; yet because there is a double principle in him , there will be some stirring of the flesh in his actions , and sometimes the worser part will appeare most , but here is the excellencie of a christians estate , that the spirit will worke it out at the last ; it will never let his heart and conscience alone till it be wrought out by little and little . the spirit of god may be knowne to be in weake christians , as the soule is knowne to be in the body by the pulses ; even so the spirit discovers it selfe in them by pulses , by groaning , sighing , complaining , that it is so with them , and that they are no better ; so that they are out of love with themselves , this is a good signe that the spirit is there in some measure . where the spirit dwells largely in any man , there is boldnesse in gods cause , a contempt of the world , hee can doe all things through christ that strengthens him , his minde is content and setled ; he can beare with the infirmities of others , and not be offended ( for it is the weake in the spirit that are offended ) he is ready in his desires to say , come lord iesus come quickly , but where corruption beares sway , there is , o stay a little that i may recover my strength , that is , stay awhile that i may repent : for the soule is not fit to appeare before god , but where the spirit dwells in grace and comfort . when wee are young , carnall delights lead us , and when wee are old covetousnesse drownes us ; so that if our knowledge be not spirituall , wee shall never hold out : & the reason why at the houre of death so many despaire , is because they had knowledge without the spirit . god gives comforts in the exercise and practise of grace ; wee must not therefore snatch comforts before we be fit for them , when wee performe precepts , then god performes comforts . if wee will make it good indeed that wee love god , wee must keepe his commandements , wee must not keepe one but all ; it must be universall obedience fetched from , the heart roote , and that out of love . it is a true rule in divinitie , that god never takes away any blessing from his people , but he gives them a better , when eliah was taken from elisha into heaven , god doubled his spirit upon elisha ; if god take away wife or children , hee gives better things for them ; the disciples parted with christ bodily presence , but hee sent them the holy ghost . god will be knowne of us in those things wherein it is our comfort to know him : in all our devotions , the whole counsells of heaven comforts us joyntly ; the second person prayes to the father , and he sends the third ; and as they have severall titles , so they all agree in their love and care to comfort . in trouble we are prone to forget all that we have heard and read , that makes for our comfort . now what is the reason that a man comes to thinke of that , which otherwise hee should never have called to minde ; the holy ghost brings it to his remembrance , he is a comforter bringing to minde usefull things at such times when we have most need of the. those that care not for the word of god , reject their comfort ; all comfort must be drawne out of the scriptures , which are the breasts of consolation : many are bred up by education that they know the truth , and are able to discourse of it ; but they want the spirit of truth , & that is the reason why all their knowledge vanisheth away in time of triall and temptation . no man is a true divine but the child of god , hee onely knowes holy things by a holy light and life ; other men , though they speake of these things , yet they know them not . take the mysticallest points in religion , as iustification , adoption , peace of conscience , ioy in the holy ghost , the sweet benefit of communion of saints , the excellent estate of a christian in extremity , to know what is to be done upon all occasions ; inward sight , and sorrow for sinne , they know not what those things meane ; for howsoever they may discourse of them , yet the things themselves are mysteries , repentance is a mystery , ioy in the holy ghost is a mystery ; no naturall man , though hee be never so great a scholler , knowes these things experimentally , but he knowes them as physitians know physicke by their bookes ; but not as a sicke man by experience . it is a great scandall to religion , that men of great learning and parts are wicked men ; hereupon the world comes to thinke that religion is nothing but an emptie name : so that without this inward anointing , they never see spirituall things experimentally , but though they know these things in the braine , yet secretly intheir hearts they make a scorn e of conversion , & mortification ; and though for his calling hee may speake of these things excellently ; and with admiration , yet in particular he hath no power of thē in his heart . it is good and comfortable to compare our condition with the condition of the men of the world ; for howsoever they may excell in riches and learning , yet we have cause to blesse god , as christ saith in the 11. of saint matthew , 25. i thanke thee o father , lord of heaven and earth , because thou hast hid these things from the wise and prudent , and hast revealed them unto babes . it is good in all outward discouragements , when things goe not well with us , thus to reason with our selves , wilt thou change thy estate with the men of the world ? god hath advanced thee to a higher order : let them have their greatnesse , alas they are miserable creatures notwithstanding all that they doe enjoy . if wee desire to have the spirit , wee must waite in doing good , as the apostles waited many dayes before the comforter came ; we must also emptie our soules of selfe-love , and the love of the things of the world , and willingly entertaine those crosses , that bring our soules out of love with them . the children of israel in the wildernesse had no manna , till they had spent their onyons and garlicke , so this world must be out of request with us , before we can be spirituall : let us therefore labour to see the excellency of spirituall things , and how cheape and poore all the glory of the world is to those : these things thought and considered on , will make us more and more spirituall . the holy ghost would not come till christ by his death , had reconciled his father , and after that as an argument of full satisfaction had risen againe , because the holy ghost is the best gift of god , and whatsoever grace or comfort was received before ; was by vertue of this , so that the sending of the holy ghost is the best fruit of gods reconciliation . let a particular judgement come upon any man , presently his conscience recalls backe , what sinnes have beene committed by him ; so that this wakeing of conscience shewes that wee are sinnefull creatures . every man by nature , though the wisest , till hee be in christ is a slave to the devill , who abuses his wits and parts , and makes him worke out his owne damnation : this is not the condition of a few fooles ; but the greatest and wisest in the world , satan leades them to honours and voluptuousnesse , as a sheepe is led by a greene bough , he goes with the streame of mans nature and so is never discerned . as a man that is called before a iudgement seat , being guiltie of many crimes , yet the iudge offers him his booke , as meaning to save him by that meanes , but hee cannot read ; now hee is condemned , partly for his former faults ; but especially because he cannot read , and therefore cannot have the benefit of the law : so a wicked man not beleeving in christ , because the remedy is prepared , and hee takes no hold of it . in this sense ( as some divines speake ) no finne , but infidelity condemnes a man , for if a man could beleeve and repent , no sinne should be prejudiciall to his salvation ; wee had neede therefore to looke to our faith , when want of beleefe seales a man up under sinne ; a man is imprisoned in his conscience , untill he come to christ , and his conscience is his iaylor ; his conscience enlightened by the law , tells him , that hee is guiltie of such and such sinnes ; and hereupon keepes him to further judgement . there is a miserable cousenage in finne , naturally men will deny sinne , or else mince it , as adam did , and as saul , when samuel came to convince him , i have , saith he , done the commandement of the lord ; and when hee was driven from that , then he did but spare them for sacrifice , but when nothing could satisfie ; then i pray thee honour mee before the people : things that we cannot justifie , yet wee will excuse them , unlesse god come by his spirit , we are ready to shift them off ; but when the spirit comes , and takes away all these figge-leaves , then it convinces him of his miserable condition , not onely in generall , but the spirit working together with the word , brings him to confesse i am the man. the affections of griefe and sorrow follow upon the discovery of sinne , by the ministery of the word , where the judgement is convinced , the affections are stirred up with hatred against that sinne , and where this is not , there is no convincing : when a man cries for mercy , as for life , this is an argument of sound condition : hee that is truely convinced , will be as glad of a pardon , as a malefactor that stands at the barre condemned . it is the policie of the devill to labour to make us sleight the gracious worke of conviction ; for hee knowes that whatsoever is built upon a false foundation will come to nothing , and therefore hee makes us sleight the work of selfe examining and searching of our selves ; but sleight this and sleight all ; for if thou beest sleight in searching and examining thy selfe , though wilt also be sleight in thy repentance and obedience . naturally men labour to put out all checks of cōscience by sensuality ; men are loath to know themselves to be as they are ; they are of the devills minde , they would not be tormented before their time ; such men when they are alone , are afraid of themselves ; as the elephant will not come neare the waters , because hee hath an ill shape ; hee would not see himselfe : so men by nature will not come neere the light , least they should see their ill deformities , for nature is so foule ; that when a man sees himselfe , unlesse hee be set in a better condition it will drive him to despaire . we ought to have especiall high conceits of the lordship of christ , as lord paramount over all our enemies , the feare of death , and wrath of god , yea whatsoever is terrible indeede ; hee hath freed us from the feare of it . no sinne is so great , but the satisfaction of christ and his mercy is greater : it s beyond comparison of father or mother , they are but beames and traines to lead us up to the mercy of god in christ. the greatest spite of a carnall man , is that he cannot goe to heaven with his full swinge , that he cannot enjoy his full libertie , and therefore hee labours to suppresse all the ordinances of god as much as hee can . the quintessence and the spirits of the things wee aske in prayer , are in god , as joy , and peace , and contentednesse , for without this joy and peace , what are all the things in the world , and in the want of these outward things ; if wee have him , wee have all , because the spirits of all is in him . prayer is a venting of our desires to god , from the sense of our owne wants , and hee that is sensible of his owne wants is emptie ; a poore man speakes supplications . it is not so easie a matter to pray , as men thinke , and that in regard of the unspiritualnesse of our nature , compared with the dutie it selfe , which is to draw neere to a holy god , wee cannot indure to sever our selves from our lusts ; there is also a great rebellion in our hearts against any thing that is good , satan also is a speciall enemy ; for when we goe to god by prayer , he knowes wee goe to fetch helpe and strength against him ; and therefore hee opposeth all hee can ; but though many men doe mumble over a few prayers , yet ( indeed ) no man can pray as he ought , but he that is within the covenant of grace . a child of god may pray and not be heard , because at that time hee may be a child of anger : if any sinne lie unrepented of , we are not in a case fit to pray , will a king regard the petition of a traytor , that purposeth to goe on in his rebellion . therefore when wee come to god , we should renew our purposes of better pleasing him , and then remember the scripture , and search all the promises as part of our best riches , and when wee have them , we should challenge god with his promise , and this will make us strong and faithfull in our prayers , when we know we never pray to him in vaine . when we pray ; god oftentimes refuseth to give us comfort , because we are not in good termes with him , therefore wee should still looke backe to our life past , perhappes god sees thee running to this or that sinne , and before hee will heare thee , thou must renew thy repentance for that sinne : for our nature is such , that it will knocke at every doore , and seeke every corner before wee will come to god , as the woman in the gospell , shee sold all before shee came to christ. so that god will not heare before wee forsake all helpes , and all false dependance upon the creature , and then he get the greatest glory , and we have the greatest sweetnesse to our soules : th● water that comes from the fountaine is the sweetest ; and so divine comforts are the sweetest , when we see nothing in the creature ; and hee is the best discerner of the fittest time , when to give us comfort . when god meanes to bestow any blessing on his church or children , hee will power upon them the spirit of prayer ; and as all pray for every one , so every one prayes for all ; this is a great comfort to weake christians ; when they cannot pray , the prayers of others shall prevaile for them . a fooles eye is in every corner , and fooles afflictions are scattered . the onely object of the soule , is that one thing needfull , and this will fill all the corners of it ; when a man hath sucked out the pleasure of worldly contentments they are then but dead things , but grace is ever fresh , & alwaies yeelds fresh and full satisfaction . desires are the spirituall pulse of the soule , alwayes beating to and fro , and shewing the temper of it ; they are therefore the characters of a christian , and shew more truly what he is , than his actions doe . in the arke there was manna , which was a type of our sacraments , and the testament , which was a type of the word preached , and the rod of aaron was a type of governement ; wheresoever therefore there is spirituall manna , and the word preached , and the rod of aaron in the governement , there is a true church , though there bee manie personall corruptions . the bitterest things in religion are sweete ; there is a sweetnesse in reproofes , when god meetes with our corruptions , and whispers to us , that those , and those things are dangerous ; and that if we cherish them , they will bring us to hell : the word of god is sweete to a christian , that hath his heart touched , is not pardon sweete to a condemned man , and riches sweete to a poore man , and favour sweete to a man in disgrace , and liberty sweete to a man in captivitie : so all that comes from god is sweete to a christian , that hath his heart touched with the sense of sinne . it is not happinesse to see , but sight with enjoyment , and interest : there are but two powers of the soule , vnderstanding and will , when both these have their perfection ; that is happinesse when the vnderstanding sees , and the will drawes the affections ; so there are these things concurre to make up our everlasting happinesse ; the excellencie of the thing with the sight of it , and interest in it . wee see by experience that there is a succession of love ; hee that loves for beauty will despise when hee sees a better : so it is in the soule , betweene heavenly and earthly things ; when the soule sees more excellencie , and more fruitfulnesse in heavenly things , then the love of earthly things falls downe in his heart , as saint paul saith , phil. 3. i account all things arosse and dung in comparison of christ. in prayer wee tempt god , if wee aske that which we labour not for ; our endeavor must second our devotion , for to aske maintenance , and not put our hands to the work , it is as to knocke at the doore , and yet pull the doore unto us that it open not : in this case , if wee pray for grace , and neglect the spring from whence it comes , how can we speed : it was a rule in the ancient time ( lay thy hand on the plough and then pray ) no man should pray without ploughing , nor plough without praying . wisedome is gotten by experience in varietie of estates ; hee that is carried on in one condition , hee hath no wisedome to judge of anothers estate , or how to carry himselfe to a christian in another condition , because he was never abased himselfe , hee lookes very bigge at him . and therefore that wee may carry our selves as christians , meekely , lovingly , and tenderly to others ; god will have us goe to heaven in variety , not in one uniforme condition in regard of outward things . there is no condition , but a christian picks good matter out of it , as a good arts-man sometimes will make a good peece of worke of an ill peece of matter , to shew his skill ; a gracious man is not dejected over-much with abasement , nor lifted up over-much with abundance , but hee carries himselfe in an uniforme manner , becomming a christian in all conditions , where as those that have not beene brought up in christs schoole , nor trained up in variety of conditions , they learne to doe nothing , if they abound , they are proud if they be cast downe , they murmure and fret , and are dejected , as if there were no providence to rule the world . there is a venome and a vanitie in every thing without grace , wherewith we are tainted , but when grace comes , it takes out the sting of all ill , and then it finds a good in the worst . christianity is a busie trade ; if wee looke up to god , what a world of things are required in a christian , to carry himselfe as hee should doe ; a spirit of faith , a spirit of love , a spirit of joy and delight in him above all ; and if wee looke to men , there are duties for a christian to his superiors , a spirit of subjection ; to equalls he must carry a spirit of love ; and to inferiors , a spirit of pitty and bounty ; if wee looke to satan , we have a commandement to resist him , and to watch against the tempter ; if we looke to the world , it is full of snares , there must be a great deale of spirituall watchfulnesse , that wee be not surprised ; if wee looke to our selves , there are required many duties to carrie our vessells in honour , and to walke within the compasse of the holy ghost , to preserve the peace of our consciences , to walke answerable to our worth , as being the sonnes of god , and coheires with christ ; hee must dispense with himselfe in no sinne , hee must be a vessell prepared for every good worke , he must baulke in no service that god calls him unto , and therefore the life of a christian is a busie trade . sincerity is the perfecti on of christians , let not satan therefore abuse us , we do all things , when we endevour to do all things , & purpose to do all things , & are grieved whē we cannot do better , than in some measure we doe all things . a christian is able to doe great matters , but it is in christ that strengthens him ; the vnderstanding is ours , the affections are ours , the will is ours ; but the sanctifying of these , and the carrying of these supernaturally , to doe them spiritually , that is not ours but it is christs . we have not onely the life of grace from christ at the first , and then a spirituall power answerable to that againe , whereby our powers are renewed , so as wee are able to doe something in our will ; but we have the deed it selfe , the doing is from christ , hee strengtheneth us for the performance of all good . god preserves his owne worke by his spirit : first , he moves ' us to doe , and then hee preserves us in doing , and armes us against the impediments . though christ be a head of influence that flowes into every member , yet he is a voluntary head , according to his owne good pleasure , and the exigents of his members , sometimes we have neede of more grace , and then it flowes into us from him accordingly ; sometimes wee have neede to know our owne weakenesse , and then hee leaves us to our selves , that wee may know that without him we cannot stand ; and we may know the necessitie of his guidance to heaven in the sense of our imperfections , that wee may see our weakenesse and corruptions , that wee had thought wee had not had in us , as moses , by gods permission , was tempted to murmure , a meeke man , and david to crueltie , a milde man that thought they had not had those corruptions in them . god is forced to mortifie sinnes by afflictions , because wee mortifie them not by the spirit ; and in the use of holy meanes god doth us favours from his owne bowells ; but corrections and judgements are alwayes forced . wee may for the most part read the cause of any judgement , in the judgement it selfe , as if the judgement be shame , then the cause was pride , if the judgement be want , then our sinne was in abundance ; wee did not learne to abound , as wee should when we had it . as we say of those that make bold with their bodies , to use them hardly to rush upon this thing and that thing ; in their youth they may be are it out , but it will be owing them after , they shall finde it in their bones when they are old : so a man may say of those that are venturous persons , that make no conscience of running into sinne , these things will be owing to them another day ; they shall heare of these in time of sicknes , or in the houre of death ; and therefore take heede of sinning upon vaine hope , that thou shalt weare it out , for one time or other it will sticke by thee . when god visits with sicknesse we should thinke our worke is more in heaven with god than with men , or physicke ; when david dealt directly and plainely with god , and confessed his sinnes , then god forgave him them , and healed his body too , psal. 32. it were a thousand times better for many persons to be cast on the bed of sicknesse , and to be god prisoners , than so scandalously and unfruitfully to use the health that they have . it is an art wherein wee should labour to be expert to consider gods gracious dealing in the midst of his corrections , that in the middest of them we might have thankfull and cheerefull , and fruitfull hearts , which wee shall not have , unlesse we have some mat ter of thankefulnesse : consider therefore , doth god make mee weake , hee might have strooke mee with death , or if not , taken away my mortall life , yet he might have given mee up to a spirituall death , to an hard heart , to desperation . in this latter age of the world , god doth not use the same dispensation , he doth not alwayes outwardly visite for sinne , for his governement is now more inward , therefore wee should take the more heede , for he may give us up to blindnesse , to deadnesse , to securitie , which are the greatest judgements that can befall us . wee should labour to judge our selves for those things , that the world takes no notice of , for spirituall , for inward things : as for stirring of pride , of worldlinesse , of revenge , of security , unthankefulnesse , and such like unkindnesse towards god , barrennesse in good duties , that the world cannot see ; let these humble our hearts , for when we make not conscience of spirituall sinnes ; god gives us up to open breaches that staine and blemish our profession . many men put off the power of grace , and rest in common civill things , in outward performances , but when wee regard not the manner , god regards not the matter of the things wee doe , and therefore oftentimes hee punishes for the performance of good duties , as wee see in 1 cor. 11. 30 , 31. our whole life under the gospell , should be nothing but thankefulnesse , and fruitfulnesse , take heed therefore of turning the grace of god to wanton nesse : the state of the gospell requires , that wee should deny all ungodlinesse , and worldly lust , and live righteously and soberly , and godly in this present world &c. therefore when we finde our selves otherwise , we should thinke , oh this is not the life of a christian under the gospell ; the gospell requires a more fruitfull , a more zealous carriage , more love to christ , &c. if any man be so uncivill , when a man shewes him a spot on his garment , that he growes chollerick , will we not judge him an unreasonable man ; and so when a man shall be told , this will hinder your comfort another day , if men were not spir●tually besotted , would they swell and be angry against such a man ; therefore take the benefit of the judgement of others among whom we live : this was davids disposition , when hee was told of the danger , going to kill nabal and his house hold , so wee should blesse god , and blesse them that labour by their good counsell , and advise to hinder us from any sinnefull course whatsoever it is . those that trusse up the loynes of their soules , and are carefull of their wayes , they are the onely sound christians , they are the only comfortable christians , that can thinke of all conditions , and of all estates comfortably . it is an ill time to get grace when we should use grace , and therefore that we may have the lesse to do , when we shall have enough to struggle with sicknesse : and that we may have no thing else to doe when wee die , but to die , and comfortably to yeeld up our soules to god , let us be exact in our accounts every day . god takes a safe course with his children , that they may not be condēned with the world , he makes the world to condemne them , that they may not love the world , he makes the world to hate them , that they may not love the world , but be crucified to the world , he makes the world to be crucified to them , therefore they meete with crosses , and abuses , and wrongs in the world , because he will not have them perish with the world ; he sends them afflictions in the world , and by the world . if god should not meete with us with seasonable correction , wee should shame religion , and shame christ , and therefore god in mercy corrects us with fatherly correction . in the governing of a christian life , wee are carried naturally to second causes , whereas they are all but as rods in gods hands : looke therefore to the hand that smites , looke to god in all , hee chastiseth us , as david saith in the matter of shimei , and as iob saith , it is the lord that hath given , and the lord hath taken away . wee have oftentimes occasion to blesse god more for crosses than for comforts , there is a blessing hidden in the worst things to gods children , as there is a crosse in the best things to the wicked : there is a blessing in death , a blessing in sicknesse , a blessing in the hatred of our enemies , a blessing in all losses whatsoever ; and therefore in our afflictions we should not onely justifie god , but glorifie and magnifie him for his mercie , that rather than wee should be condemned with the world ; hee will take this course with us . though our salvation be sure , and that wee shall not be condemned with the world , yet the knowledge of this doth not make us secure ; for though god doth not damne us with the world , yet hee will sharpely correct us here ; and by a carefull sober life we might obtaine many blessings , and prevent many judgements , and make our pilgrimage more comfortable : therefore it argues neither grace nor wit , that because god will save mee , therefore i will take libertie ; no , though god will save thee , yet he will take such a course with thee , thou shalt indure such sharpenesse for thy sinne , that it shall be more bitter , than the sweetest of it was pleasant . gracious persons in times of peace and quiet , doe often underprize themselves , and the graces of god in them , thinking that they want faith , patience and love , who yet when god calleth them out to the crosse , shine forth in the eyes of others , in the example of a meeke and quiet subjection . god oftentimes maketh wicked men friends to his children , without changing their disposition , by putting into their hearts some conceit for the time , which inclineth them to favour , as nehemiah ▪ 2. 8. god put it into the kings heart to favour his people ; so gen. 33. 4. esau was not changed , onely god for the time changed his affe ctions to favour iacob , so god puts into the hearts of many groundedly naught , to favour the best persons . vsually in what measure we in the times of our peace and liberty , inordinately let loose our affections , in that measure are we cast downe , or more deepely in discomfort : when our adulterous hearts cleaves to things more than become chaste hearts , it makes the crosse more sharpe and extreame . a man indeede is never overcome ( let him be never so vexed in the world by any ) till his conscience be crackt : if his conscience and his cause stand upright , he doth conquer , and is more than a conquerer . partiall obedience , is no obedience at all ; to single out casie things that doe not oppose our lusts , which are not against our reputation , therein some will doe more than they neede ; but our obedience must be universall to all gods commandements , and that because he commands us . in every evill worke that we are tempted unto , wee neede delivering grace , as to every good worke assisting grace . that christian who is privie to his owne soule , of good intentions to abstaine from all ill , hee may presume that god will assist him , against all ill workes for the time to come . wee should watch and labour daily to continue in prayer , strengthening and backing them with arguments from the word and promises , and marking how our prayers speede ; when wee shoote an arrow , wee looke to the fall of it ; when wee send a shippe to sea , wee looke for the returne of it ; and when wee sow seede , wee looke for a harvest ; and so when we sow our prayers into gods bosome , shall wee not looke for an answer , and observe how we speed ; it is a seede of atheisme to pray , and not to looke how we speed , but a sincere christian will pray , and waite , and strengthen his heart with promises out of the word , and never leave till god doe give him a gracious answer . take a christian , and whatsoever hee doth , hee doth it in feare ; if hee call god father , it is in feare , hee eates and drinkes in feare , as saint iudc speakes of them that eate without feare : the true servant of god hath feare accompanying him in all his actions , in his speeches and recreations , in his meate and drinke ; but hee that hath not this feare , how bold is he in wicked courses , and loose in all his carriages ? but marke a true christian , and you shall alwayes see in him some expressions of an holy feare . the relation of servant is of great consequence to put us in minde of our dutie ; if wee will be gods servants wee must make it good by obedience , wee must resolve to come under his governement , and be at his command , or else hee will say to us , as to them in the 10. of iudges , goe to the gods whom you have served . therefore emptie relations are nothing to purpose ; if wee professe our selves gods servants , and not shew it by our obedience , it s but an emptie title ; therefore let us make our relations good , at least in our affections , that wee may be able to say , i desire to feare thy name . in reading of the scriptures , let us compare experiments with rules , nehemiah 1. 8 , 9. if you sin you shall be scattered , and if you returne againe i will be mercifull : wee should practise this in our lives , to see how god hath made good his threatnings in our corrections , and his promises in our comforts . those that have had a sweete communion with god ; when they have lost it , doe count every day tenne thousand till they have recovered it againe : and when christ leaves his spouse , he forsakes her not altogether , but leaves something on the heart that maketh her to long after him , he absents himselfe that hee may enlarge the desires of the soule , and after the soule hath him againe , it will not let him goe , hee comes for our good , and leaves us for our good , wee should therefore judge rightly of our estates , and not thinke wee are forsaken of god , when we are in a desertion . when men can finde no comfort , yet when they set themselves to teach weaker christians by way of reflection , they receive comfort themselves ; so doth god reward the conscionable performance of this dutie of discourse , that those things wee did not so sweetly understand before , by discourse wee understand them better : this should teach us to be in love with holy conference , for besides the good wee doe to others , we are much bettered our selves . we may use gods creatures , but not scrupulously , nor superstitiously , singling out one creature from another , nor yet may wee use them as wee list : there is a difference betweene right , and the use of right : the magistrate may restraine the use of our right , and so may our weake brother in case of scandall ; so that all things be ours , yet in the use of them wee must be sober , not eating nor drinking immoderately , nor using any thing uncharitably , whereby others may take offence : for albeit wee have a right to gods bountie , yet our right and use must be sanctified by the word and prayer . many men fall to questioning , oh that i had assurance of my salvation , oh that i were the childe of god ; why ( man ) fall to obedience ; i but i cannot , for it is the spirit that enables , but yet come to holy exercises , though wee have not the spirit , for many times in the middest of holy exercises god gives the spirit ; and therefore attend upon the meanes , untill wee have strength to obey ; waite upon gods ordinances till hee stirres in thy soule ; all that love your soules , attend upon the meanes , and have a care to sanctifie the lords day , revel . 1. 10. iohn was ravished in the spirit on the lords day . god takes nothing away from his children , but instead thereof hee gives them that which is better ; happy is that selfe-deniall that is made up with joy in god , happy is that povertie that is made up with grace and comfort : therefore let us not feare any thing that god shall call us unto in this world : it is hard to perswade flesh and bloud hereunto , but those that finde the experience of this as christians doe finde withall perticular comforts flowing from the presence of christs spirit , saint paul would not have wanted his whippings to have missed his comforts . christ doth chiefely manifest himselfe unto the christian soule in times of affliction , because then the soule unites it selfe most to christ : for the soule in time of prosperitie , scatters and looseth it selfe in the creature , but there is an uniting power in afflictions to make the soule gather it selfe to god. christ tooke upon him our nature , and in that nature suffered hunger , and was subject to all infirmities ; therefore when wee are put to paines in our callings , to troubles for a good conscience , or to any hardshippe in the world , wee must labour for contentment , because we are hardly made conformable unto christ. there is not any thing , or any condition that befalls a christian in this life , but there is a generall rule in the scripture for it , and this rule is quickned by example because it is a practicall knowledge , god doth not onely write his law in naked commandements , but hee enlivens these with the practise of some one or other of his servants , who can read davids psalmes , but hee shall read himselfe in them ? he cannot be in any trouble , but david is in the same , &c. as children in the wombe have eyes and eares , not for that place , but for a civill life afterwards among men , where they shall have use of all members ; even so our life here , is not for this world onely , but for another ; we have large capacities , large memories , large affections , large expectations , god doth not give us large capacities , and large affections for this world , but for heaven and heavenly things . take a christian that hath studied mortification , you shall see the life of iesus in his sicknesse , in a great deale of patience , and heavenly mindednesse , when his condition is above his power , his strength above his condition . as men doe cherish young plants at first , and doe fence them about with hedges and other things , to keepe them from hurt ; but when they are growne , they remove them , and then leave them to the winde and weather ; so god be sets his children first with proppes of inward comforts , but afterwards he exposes them to stormes and windes , because they are better able to beare it . therefore let no man thinke himselfe the better , because hee is free from troubles , it is because god sees him not fit to beare greater . when wee read the scriptures , we should read to take out some thing for our selves ; as when wee read any promise , this is mine , when wee read any ▪ prerogative , this is mine , it was written for me ; as the apostle saith , what soever was written aforetime , was written for our learning , &c. as the spirit is necessary to worke faith at the first , so is it necessary also to every act of faith , for faith cannot act upon occasion , but by the spirit , and therefore wee should not attempt to doe , or to suffer any thing rashly , but begge the spirit of god , and waite for the assistance , because according to the increase of our troubles must our faith be increased , for the life of a christian is not onely to have the spirit worke faith at first , but upon all occasions to raise up our former graces , for faith stirres up all other graces , and holds every grace to the word ; and so long as faith continues , we keepe all other graces in exercise . there is no true christian , but hath a publike spirit to seeke the good of others , because as soone as he is a christian , hee labours for selfe ▪ deniall , he knowes hee must give up himselfe and all to god , so that his spirit is inlarged in measure unto god , and to the church , and therefore the greater portion a man hath of the spirit of christ , the more he seekes the good of others . if we would have hearts to praise god , we must labour to see every thing we receive from god to be of grace , and abundance of grace answerable to the degrees of good , whatsoever wee have more than nature , is abundant grace ; whatsoever wee have as christians , though poore and distressed in our passage to heaven is abundant grace . there are three maine parts of our salvation ; first , a true knowledge of our misery ; and secondly , the knowledge of our deliverance ; and then to live a life answerable . the holy ghost can onely worke these , he onely convinceth of sinne , and where hee truly convinceth of sinne , there also of righteousnesse , and then of judgements . that wee may be convinced of sinne , the spirit must worke a cleare and commanding demonstration of our conditionin nature : it takes away therefore all cavills , turnings , and windings ; even as when wee see the sunne shine , wee know it is day ; the spirit not onely convinceth in generalls that wee are all sinners , but in particulars , and that strongly , thou art the man : this convincing is also vniversall , of sinnes of nature , of sinnes of life , sinnes of the vnderstanding , of the will , and of the affections , of the misery of sinne , of the danger of sinne , of the solly and madnesse of sinne , of sinnes against so many motives , so many favours : proud nature armes it selfe with deftnesse , strong translations , strong mitigations . it s necessary therefore , that the holy ghost should joyne with mens consciences to make them confesse , i am the man. the convincing of the spirit may be knowne from common conviction of conscience by this , that naturall conviction is weake like a little sparke , and convinceth onely of breaches of the second table , and not of evangelicall sinnes : againe , common conviction is against a mans will , it makes him not the better man , onely he is tortured and tormented , but a man that is convinced by the spirit , hee joynes with the spirit against himselfe , hee accuseth himselfe , hee takes gods part against himselfe , hee is willing to be laid open , that hee may finde the greater mercie . it is not enough to know that there is a righteousnesse of christ , but the spirit must open the eyes of the soule to see , else we shall have a naturall knowledge of supernaturall things : it s necessary to have a supernaturall sight to see supernaturall things , so as to change the soule ; and therefore the spirit onely workes faith to see christ is mine . further , onely the spirit can worke the conscience to be quiet , because he is greater than the conscience , and can answer all inward objections and cavills of flesh and blood , unlesse therefore the holy ghost apply what christ hath done , the conscience will not be satisfied . the best men in the estate of grace , would be in darkenesse , and call their state into question , if the holy ghost did not convince them , and answer all cavills for them , and therefore we must not onely be convinced at the first by the spirit , but in our continued course of christianity . this therefore should make us to come to gods ordinances with a holy devotion ; oh lord vouch safe the spirit of revelation , and take the scales from mine eyes , that as these are truths , so they may be truths to me , doe thou sway my soule , that i may cast my selfe upon thy mercy in christ. spirituall convincing is not totall in this life , but alwayes leaves in the heart some dregges of doubting , though the soule be safe for the maine ; as a shippe that rides at anchor is tossed and troubled , but the anchor holds it , so it is with the soule , that is convinced weakely , it is sure of the maine , yet it is tossed with many doubts and feares , but the anchor is in heaven . the spirit of god doth so farre convince every christian of the righteousnesse of christ , as preserves in him such a power of grace as to cast himselfe upon the mercy of god , god will send his spirit so farre into the heart , as it shall not betray it selfe to despaire ; he will let such a beame into the soule , as all the powers of hell shall not quench . when we neglect prayer , and set upon duties in our owne strength , and in confidence of our owne parts ; if we belong to god we shall be sure to miscarrie , though another man perhappes may prosper ; and therefore wee should be continually dependant upon god for his direction , and for his blessing in whatsoever wee goe about . as many women , because they will not endure the paine of childbirth , doe kill their children in the wombe ; so many men , who will not be troubled with holy actions doe stifle holy motions , therefore let us take hee de of murdering the motions of the holy spirit , but let us entertaine them , that when they are kindled they may turne to resolution , and resolution into practise . this is a common rule , that wee cannot converse with company , that are not spirituall , but if they vexe us not , they will taint us , unlesse we be put upon them in our callings : wee should therefore make speciall choise of our company , and walke in a continuall watchfulnesse . it is rebellion against god , for a man to make away himselfe ; the very heathens could say that we must not goe out of our station till wee be called : it is the voyce of satan , cast thy self down , but what saith s. paul to the iaylor , do thy self no harme , for we are all here . wee should so carry our selves , that wee may be content to stay here till god hath done that worke he hath to doe in us and by us ; and then he will call us hence in the best time . he is a valiant man that can command himselfe to be miserable , and hee that cannot command himselfe to endure some bondage and disgrace in the world , it argues weakenesse ; christ could have come downe from the crosse ; but he shewed his strength and power by enduring their reproaches and torments . the reason why many christians stagger , and are so full of doubts , is because they are idle , and labour not to grow in grace , therefore we should labour to grow in knowledge and mortification , for in that way wee come to assurance . whatsoever good is in a naturall man , is depraved by a selfe-end , selfe-love rules all his actions , hee keepes within himselfe , and makes for himselfe , he is a god to himselfe , god is but his idoll . this is true of all naturall men in the world , they make themselves their last end ; and where the end is depraved , the whole course is corrupted . the sense of assured hope cannot be maintained without a great deale of paines , diligence and watchfulnesse , 2 pet. 1. 10. give all diligence to make your calling & election sure ; insinuating that it will not be had without it ; it is the diligent and watchfull christian that hath this assurance , otherwise the holy ghost will suffer us to be in a dampe , and under a cloud , if wee stirre not up the graces of the spirit ; it is grace in the exercise , and love in the exercise , that 's an earnest , and so faith and hope in the exercise is an earnest : i● grace be asleepe , you may have grace , and not know it ; therefore wee should labour to put our graces into exercise . those that have assurance of their salvation , have oftentimes troublesome distractions , because they doe not alwayes stand upon their guard : sometimes they are lifted up to heaven , and sometimes cast downe even to hell ; yet alwayes in the worst condition , there is something left in the soule , that suggests to it , that it is not utterly cast off . he to whom this pilgrimage is over-sweete , loves not his country , yet the pleasures of this life are so sutable to our nature , that we should sit by them , but that god followes us with severall crosses , therefore let us take in good part any crosse , because it is out of heavenly love that we are exercised , least we should surfet upon things here below . in melancholy distempers , especially when there goes guilt of spirit with it , we can see nothing but darkenesse , in wife , children , friends , estate , &c. here is a pittifull darkenesse when body , and soule , and conscience , and all are distempered ; now let a christian see god in his nature and promises , and though he cannot live by sight in such a distemper , yet let him then live by faith. though god doe personate an enemy , yet faith sees a fatherly nature in him , it apprehends some beames of comfort : though there be no sense and feeling , yet the spirit workes a power in the heart , whereby the soule is able to claspe with god , and to alledge his word , and nature against himselfe . the reason why the world seeth not the happy condition of gods children , is because their bodies are subject to the same infirmities with the worst of men ; nor are they exempted from troubles ; they are also subject to fall into grosse sinnes , and therefore worldly men thinke ; are these the men that are happier than wee ? they see their crosses , but not their crownes ; they see their infirmities , but not their graces , they see their miseries , but not their inward joy , and peace of conscience . to walke by faith , is to be active in our walking , not to doe as wee list , but it is a stirring by rule . since the fall , we have lost our hold of god ; and wee must be brought againe to god by the same way wee fell from him ; wee fell by infidelity , and we must be brought againe by faith , and lead our lives upon such grounds as faith affords : we must walke by faith , looking upon gods promise , and gods call , and gods commandements , and not live by opinion , example , and reason . in the exercise of our callings , when wee thinke wee shall doe no good , but all things seeme contrary ; yet faith ( faith god ) hath set me here , i will cast in my net at thy commande ment : let us looke upon god , and see what hee commands , and then cast our selves upon him . a christian hath sense & experience of goes love , together with his faith ; it is not a naked faith without any rellish , but that sense and experience wee have here is given to strengthen faith for time to come ; and therefore when wee have any sweete feelings we must not rest in them , but remember that they are given to incourage us in our way , and to looke for fulnesse in another world . there is a double act of faith : first , the direct act whereby i cast my selfe upon christ ; and there is a reflect act , whereby i know that i am in an estate of grace by the fruits of the spirit ; it is by the first act that wee are saved , feelings are oftentimes divided from the first act , for god may enable a man to cast himselfe upon christ , and yet for some ends he shall not know it , because hee will humble him , god gives the reflect act ( which is assured hope ) as a reward of exact walking , but wee must trust to that closing act of faith , as to that which saveth us ; wee ought to live by this direct act of faith till wee come to heaven ; but adde this , that there is no man walkes by faith that wants comfort . god oftentimes deferres to helpe his children , untill they be in extremity , till they be at their wits end , because he will have them live by faith , and not by sight , as good iehosaphat , wee know not what to doe , but our eyes are towards thee : so saint paul received the sentence of death in himselfe , that he might trust in the living god. this is the cause of divine desertions , why god leaves his children in desperate plunges , seeming to be an enemy to them , because hee will have us live by faith , and when wee live by it , then hee rewards it . howsoever things are in fight , yet wee should give god the honour to trust to his promises , though his dealings towards us seeme to be , as to reprobates , yet let us beleeve his word , he cannot deny it , say , lord remember thy promise to thy servant wherein thou hast cause me to trust . therefore wrestle with god , for thereby hee doth convey secret strength to his children , that they may be able to overcome him . the reason why many men at the houre of death are full of feares and doubts , and their hearts are full of misgivings , is , because in their life time , they have not beene exercised in living by faith. confidence doth then arise from faith , when troubles makes it the stronger ; therefore it is a true evidence , when confidence increaseth with opposition , great troubles breeding great confidence ; againe , it s a signe a mans confidence is well bred , when a man can carry himselfe equall in all conditions , when he hath learned to want , and to abound ; he needes a strong braine that drinkes much strong water : now when a man hath an even spirit to be content in all conditions , it argues a well grounded confidence . none can be truely confident , but gods children , other mens confidence is like a mad mans strength ; he may have the strength of two or three for a time , but it is a false strength ; and it is when they are lifted up upon the wings of ambition and favour of men ; but these men in the time of triall sinke ; the hope of the hypocrite shall perish . wicked men depart out of this world like malefactors , that are unwilling to goe out of prison ; but gods children when they die , they die in obedience , lord now let thy servant depart in peace according to thy word . to be in the body is a good condition , because we live by faith ; but it is better to be with the lord , because then wee shall live by sight . an ambitious man is an undermider of others ; and if any stand in his way , he will make way through blood ; he will tread upon his friends to get to honour ; so a soule that is graciously ambitious , considers what stands in his way , he hates father and mother , nay his owne life ; he pulls out his right eye ; he cuts off his right hand , he offers violence to every thing that stands betwixt him and his god. wee should study the scriptures , that wee may finde what is acceptable to god and christ. now that which most pleaseth god is holinesse ; so doth grace and mercy ; therefore wee should study to be holy , and gracious , and mercifull : this is the will of god , saith the apostle , 1 thes. 4. even your sanctification , that is to be holy as god is holy . those that will be acceptable to god , must be good in private , in their closet , because sinceritie supposeth that god sees all ; they must be humbled for the rising of sinne , because these things are seene of christ with griefe and hatred . if in our recreations , or other lawfull things , wee be so religious as wee should , wee will then have christ in our eye , and see how this may further mee in his service , or how this may hinder me , for the most glorious actions of religion , are no service at all , if not done in faith , and with respect to christ. let no man be discou raged in the doing of good actions , ( though otherwise they may be bad men , having no interest in christ ) for so farre as any outward action is outwardly good , it shall be rewarded : the scribes and pharisees had the promise of men for their reward ; the romanes were straight in their civill governement ; and god so blessed them for it , that their common-wealth flourished for many hundred yeares . let the people be what they will ( if civill ) they shall have their reward sutable to that good they doe ; as for heaven and happinesse in another world , they care not for it , yet every man shall have his penny . it is a great art in faith to apprehend christ suteable to our present condition ; as when we are fallen into sinne , thinke of the terrours of the law , but when we are broken hearted ; then present him as a sweete saviour , inviting all to come unto him ; and thus neither shall christ be dishonoured , nor our soules wronged . it is much to be desired , that there were that love in all men , to teach what they know ; and that humility in others to be instructed in what they know not ; god humbles great persons , to learne of meaner ; and it s our dutie to imbrace the truth whosoever brings it : and oftentimes meane persons , are instruments of comfort to greater than themselves ; as aquiia and prisilla instructed apollo , acts 18. ver . 26. he that seekes us before wee sought him , will he refuse us when wee seeke after him ? let no man therefore despaire , or be discouraged ; if there be in thee the height , and depth , and length , and bredth of sinne ; there is also much more the height , and depth , and length and bredth of mercy in god ; and though we have played the harlot with many lovers , yet returne againe , ier. 3. 1. for his thoughts are not as ours , and his mercies are the mercies of a reconciled god. when wee are under a cloud of temptations ; let us take heede of opposing our comforts ; for it wrongs christs intention , who would not have us at any time to be uncomfortable ; and besides , whil'st wee are in such a condition ; wee are unfit to glorifie god , for feare doth binde up the soule , and makes it in a palsie temper , wee are not fit to doe any thing as we ought without some love , and some joy ; and though we be at present under a cloud , yet the sunne is alwayes the same ; wee may therefore for a time want the light of his gracious countenance , but never his sweete influence . most men if they could , they would alwayes live here , but whosoever is partaker of christs . resurrection , his minde doth presently ascend ; and here we are alwayes inlarging our desires , because wee are under a state of imperfection . many men that make a profession , are like kytes , which ascend high , but looke low ; but those that looke high , as they ascend high , are risen with christ : for a christian being once in the estate of grace , hee forgets what is behinde and lookes upon ascending higher and higher , till hee be in his place of happinesse ; and as at christs rising there was an earth-quake ; so such as are risen with him doe finde a commotion and division betweene the flesh and the spirit . christ hath an especiall care of his children , when by reason of the guilt of sinne , they have most cause to be disconsolate ; and therefore where the heart of any man is upright towards god ; it is not to be expressed what indulgence there is in him towards such a poore sinner : for though peter had denied him , yet in marke 16. 7. goe tell his disciples , and tell peter : so that christ tooke great care to secure him of his love , though he had most shamefully denied him . god hath not in vaine taken upon him the name of a father , and hee fills it up to the full : it is a name of indulgence , a name of hope , a name of provision , a name of protection ; it argues the mitigation of punishment ; a little is enough from a father : therefore in all temptations , it should teach us by prayer , to flie under the wings of our heavenly father , and to expect from him all that a father should doe for his child , as provision , protection , indulgence , yea and seasonable corrections also ( which are as necessary for us as our daily bread ) and when we die we may expect our inheritance , because hee is our father ; but yet wee must understand also , that the name of a father is a word of relation , something also he expects from us ; we must therefore reverence him as a father , which consists in feare and love ; he is a great god , and therefore we ought to feare him ; he is also mercifull , yea hath bowells of mercy , and therefore wee ought to love him : if wee tremble at him , wee know not that hee is loving , and if wee be over bold , wee forget that hee is a great god ; therefore we should goe boldly to him with reverence and godly feare . those that are at peace in their owne consciences , will be peaceable towards others . a busie contentious quarrelous disposition argues it never felt peace from god ; and though many men thinke it commendable to cēsure the infirmities of others , yet it argues their owne weakenes , for it is a signe of strength , where wee see in men any good to beare with their weaknesses ; who wasmore indulgent than christ , hee bore with the infirmities of his disciples from time to time ; therefore we should labour to carry our selves lovingly towards them that are weake , and know that nothing should raise us so high in our esteeme above others , so as to forget them to be brethren , in as much , as those infirmities we see in them shall be buried with them . many men will make much of eminent persons , and men of excellent parts , but there may be a great deale of hypocrisie in that ; and therefore the truth of our love is tried in this ; if wee beare a sincere affection to all the saints , eph. 6. 18. wee must take heede of comming to god in our owne persons or worthinesse , but in all things looke at god in christ ; if we looke at god as a father , wee must see him christs father first ; if wee see our selves acquitted from our sinnes ; let us looke at christ risen first , if we thinke of glorification in heaven , let us see christ glorified first , and when wee consider of any spirituall blessing , consider of it in christ first ; all the promises are made to christ , he takes them first from god the father , and derives them to us by his spirit : the first fulnesse is in god , and then he empties himselfe into christ ; and of his fulnesse wee all receive grace , &c. god is said to be our god , or to be a god unto us , when as he applies for the good of his creature , that all-sufficiencie that is in himselfe , god is our god by covenant , because hee hath made over himselfe unto us , every beleeving christian hath the title passed over to him , so that god is his portion , and his inheritance . there is more comfort in this , that god is our god , than the heart of man can conceive ; it s larger than his heart ; and therefore though we cannot say that riches , or honours , or friends , &c. are ours , yet if we be able to say by the spirit of faith , that god is ours , then wee have all in him , his wisedome is ours to finde out a way to doe us good ; if wee be in danger , his power is ours to bring us out ; if under the guilt of sinne , his mercie is ours to forgive us ; if any want , his all-sufficiencie is ours to supply , or to make it good ; if god be ours , then whatsoever god can doe is ours , and whatsoever god hath is ours . god is the god and father of all the elect , and hee is also a god and a father unto every one of the elect : god is every saints solidum , even as the sunne is wholly every mans ; so is god , he cares for all as one , and for every one , as if he had but one . there is not onely a mystery , but a depth in the mystery , as of election and reprobation , so of providence : there is no reason can be given , why some of gods children are in quiet and others are vexed ; why one should be poore and another rich : in psal. 97. 2. clouds and darkenesse are round about him ; you cannot see him hee is hid in a cloud ; i but righteousnesse and iudgement are the foundation of his throne , howsoever he wrappe himselfe in a thicke cloud , that none can see him , yet hee is just and righteous : therefore when any thing befalls us , for which wee can see no reason , yet we must reverence him and adore his counsells , and thinke him wiser than we . when wee are diligent in our calling , keeping a good conscience and labouring for a carriage answerable ; when these three meete together , calling , and standing , and wise carriage ; then whatsoever befalls us , wee may with comfort say , the will of the lord be done ; wee are now in his way ; & may then expect a guard of angells without , and a guard of his spirit within . all the contention betweene the flesh and the spirit lies in this , whether god shall have his will , or wee ours ; now gods will is straight , but ours is crooked : and therefore if god will have us offer up our isaac , we must submit to him , and even drowne our selves in the will of god ; and then the more wee are emptied of our selves ; the freer wee are , by how much we are made subject to god ; for in what measure wee part with any thing for him , wee shall receive even in this world an hundred fold in joy and peace , &c. whatsoever outward good things we have , wee should use them in a reverent manner , knowing that the libertie we have to enjoy them , is purchased with the blood of christ , as david when he thirsted for the waters of bethlehem , would not drinke it , because it was as the blood of his three worthies ; so though we have a free use of the creatures ; yet wee must be carefull to use them with moderation and reverence . there is nothing of god can please the world , because the best things are presented to the heart of a carnall man , as foolishnesse , mans nature above all things would avoid the imputation of folly , and rather than hee will be counted a foole , hee will slander the wayes of god to be foolishnesse . now the law of christ constraines us , and makes us doe many things , for which the world doth thinke us out of our wits : and therefore wee should labour to quit our hearts , and account of it a greater favour from god ; when the michals of this world scoffe at us for our goodnesse : for when they are offended at us , god is delighted with us . to discerne of our estate in grace , let us chiefely looke to our affections , for they are intrinsicall , and not subject to hypocrisie : men of great parts know much , and so doth the devill , but hee wants love ; in fire all things may be painted but the heate : so all good actions may be done by an hypocrite , but there is a heat of love , which hee hath not : wee should therefore chiefly examine the truth and sinceritie of our affections . we may apprehend the love of god , but we cannot comprehend it ; all the fruits of his love passes our common understanding , and therefore we have the holy spirit given to us to take away the vayle , and to make report of it to the soule ; and then assoone as this love of christ is apprehended , it constraines us to all holy duties , not as fire out of a flint , but as water out of a spring : the love of a wife to her husband may beginne from the supply of her necessities , but afterwards she may love him also for the sweetenesse of his person ; so the soule doth first love christ for salvation , but when shee is brought to him , and finds that sweetenesse that is in him , then shee loves him for himselfe . it should be our continuall care to manifest the sinceritie of our hearts to god in our severall places and callings , & this is done when we looke at god in every action , and indeavour to yeeld our whole soule to the whole will of god , serving him in our spirits , and performing the workes of our callings by his spirit , according to his word , and unto his glorie : and if we thus labour to approve our selves to him , whatsoever be the issue , wee shall be indued with a holy boldnesse , with inward peace and comfort , having carried our selves as in the sight of god. that a man may be fit to perswade others , hee must have love to their persons , a cleare knowledge of the cause , and grace that he may be able to speake in wisedome to their soules and consciences : as wee are saved by love , so we are perswaded by the arguments of love which is most agreeable to the nature of man , that is led by perswasion , not by compulsion : men may be compelled to the use of the meanes , but not to faith : many men labour onely to unfold the scriptures , for the increasing of their knowledge , that they may be able to discourse ; whereas the speciall intent of the ministery , is to worke upon the heart and affections . as we must approve our selves to god and to our owne consciences , so also to the consciences of others ( not to their humours & fancies ) that they may witnesse for us , that we love them and deale faithfully with them ; we should labour to do all the good we can , especially to the soules of men that are redeemed with the blood of christ : if wee deserve well of them , they will give evidence for us ; but if wee walke scandalously , they will evidence , that wee by our ill courses and examples drew them to ill courses , and hardened them in evill : it should be our care therefore to approve our selves to the consciences of men , that we may have them to witnesse for us , that such men of whō we have deserved well may be our crowne at the last day . a man doth then keepe a good conscience in relation to others , when hee makes it appeare that hee can deny himselfe to doe them good , when the consciences of other men shall thinke thus : such a man regards my good more than his owne , hee seekes no advantage to himselfe , he lives so , as that the world may see , he is in good earnest , hee speakes so , as that he makes it good by his life ; now if our care be to walke thus , wee shall approve our selves to the consciences of men . there are many that will give some way to divine truths , but they have a reservation of some sinne , when herodias is once touched , then iohn baptists head must off ; such truths as come neare makes them fret , because their conscience tels them they cannot yeeld obedience to all ; the lust of some sinnes hath gotten such domination over their affections , that the conscience saith i cannot doe this ; and then that hatred that should be turned upon the sinne , is turned upon the word and the minister , like unto some vermine , that when they are driven to a stand , they will flie in a mans face ; so these men when they see they must yeeld , they grow malicious , so that what they will not follow , that they will reproach : therefore it should be our care at all times to yeeld obedience , according to what wee know . there is a generation of churlish people , such as watch for offences , because they would goe to hell with some reason , they will not see who are weake , and who are hypocrites , but they cast reproach upon all ; and therefore oftentimes god in justice to them , suffers good men to fall , that such men may take scandall at them to their ruine . a man may know that the word hath wrought upon his conscience , when hee comes to it , that hee may heare and learne , and reforme . a man that hath a heart without guile , is glad to heare the sharpest reproofes , because he knowes that sinne is his greatest enemy : but if we live in a course , that wee are loath should be touched , it is a signe our hearts are full of guile ; corrupt men they mould their teachers , and fashion them to their lusts , but a good and upright heart is willing that divine truths should have their full authoritie in the soule , giving way to our dutie , though never so contrary to flesh and blood . it is the duty of ministers to labour to prevent objections that may arise in the hearts of the people , so as to hinder the passage of their doctrine , and that truths may more readily come into the heart ; wee should labour to rellish the person , for secret surmises are stones to stumble at ; therefore both ministers and people should be carefull to remove them . a man ought not to commend himselfe , but in some speciall cases ; first , because pride and envie in others will not indure it : secondly , it toucheth upon gods glory , and therefore we should take heed : thirdly it deprives us of comfort , and hinders the apologie of others : the heathens could say , that the praising of a mans selfe is a burdensome hearing : le ts take heede therefore that wee snatch not our right out of gods hand ; but now on the contrary in some cases , wee may praise and commend our selves , as when we have a just calling to make an a pologie in way of defence , and for the conviction of them that unjustly speake evill of us : secondly , wee may speake well of our selves in way of example to others , as parents to their children , and this doth well become them , because it is not out of pride or vaine-glory , because the end is discovered to be out of love unto them . it s the dutie of those that are gods children when they have just occasion , to take the defence of others upon them : and thus did the blind man , iohn 6. he defended christ against the pharisees ; and ionathan spoke to his father in the behalfe of david , though hee was called the sonne of a rebellious woman , yet he knew that hee ought this unto the truth ; god hath a cause in the world that must be owned , and therefore when the cause of religion is brought upon the stage , then god seemes to say as iehu did , who is on my side , who ? god commends his cause and his children to us : and therefore curse yee meroz ( said the angell of the lord ) curse yee bitterly the inhabitants thereof , because they came not to the helpe of the lord , to the helpe of the lord against the mightie : so a curse lies upon those , that when the truth suffers , have not a word to defend it . vsually the defamers of others are proud vaine-glorious persons ; if a man will search for the spirit of the devill in men , let him looke for it amongst vaine-glorious teachers , heriticks , and superstitious persons ; the ground of it is from the neerenesse of two contraries , there the opposition is the strongest , as fire and water when they are neere make the strongest opposition ; and who are so neere gods children , as vaine-glorious teachers that are of the same profession ; pilat a heathen shewed more favour to christ than the pharisees : and this use we should make of it , not to take scandall when we see one divine deprave another , for it hath beene so , and will be so to the end of the world . all things out of god , are but grasse ; when wee joy in any thing out of god , it is a childish joy , as if wee joyed in flowers , that after we have drawne out the sweetnesse , we cast them away , all outward things are cōmon to castawayes as well as to us ; and without grace they will provesnares ; at the houre of death what comfort can wee have in them , further than we have had humilitie and love to use them well : therefore if wee would have our hearts seasoned with true joy , le ts labour to be faithfull in our places , and endeavour according to the gifts wee have to glorifie god. to glorie in any thing whatsoever , is idolatry , because the minde sets up a thing to glory in , which is not god ; secondly , its spirituall adultery to cleave to any thing more than god : thirdly , its false witnesse bearing to ascribe excellency where there is none , wee have a prohibition ; let not the wise man glory in his wisedome , nor the strong man in his strength , nor the rich man in his riches : god will not give his glorie to another ; and therefore when men will be medling with glory , which belongs to god alone , he blasts them , and sets them afide , as broken vessells , and disdaines to use them . a christian joyes aright , when it proceedes from right principles , from iudgement and conscience , not from fancie and imagination ; when iudgement and conscience will beare him out ; when there is good termes betweene god and him ; for our joy must spring from peace , rom. 5. being justified by faith , wee have peace towards god. the apostles beginne their epistles with mercy , grace and peace ; mercy in forgivenesse , grace to renew our natures , and peace of conscience here : these are things to be gloried in , if wee finde our sinnes pardoned , our persons accepted , and our natures altered ; then we may comfort our selves in any thing , in health , in wealth , in wife , in children , in any thing , because all come from the favour of god ; we may joy in afflictions , because there is a blessing in the worst things , to further our eternall happinesse , and though we cannot joy in affliction it self , as being a contrary to our nature , yet wee may joy in the issue , so that we may joyaright , when having interest in god , wee glory in the testimony of a good conscience ; when looking inward we finde all at peace ; when wee can say upon good grounds , that god is mine , and therefore all is mine , both life and death and all things , so farre as they may serve for good . the hearts of men , yea of good men , are apt to be taken up with outward things ; when the weake disciples had cast out devils , they were ready to be proud ; but christ quickly spies it , and admonishes them , not to rejoyce that the devils were subject to them , but that their names were written in the booke of life . therefore when wee finde the least stirrings to glory in any thing , wee must checke our selves , and consider what grace wee have to temper them , what love wee have to turne these things to the common good ; for whatsoever a man hath , if hee have not withall , humilitie , and love to use it aright , it will turne to his bane . it hath beene an old imputation to lay distractednesse upon men of the greatest wisedome and sobrietie : iohn the baptist was accused to have a devill , and christ to be besides himselfe ; and the apostles to be full of new wine , and paul to be madde : and the reason of this is , because as religion is a mysticall and spirituall thing , so the tenents of it seeme paradoxes to carnall men : as first , that a christian is the onely free-man , and other men are slaves ; that hee is the onely rich-man , though never so meane in the world ; that he is the onely beautifull man , though ( outwardly ) never so deformed ; that hee is the onely happy man in the middest of all his miseries . now these things though never so true in themselves seeme strange to naturall men ; and then again when they see men earnest against sinne , or making conscience of sinne , they wonder at this commotion for trifles , as if we made tragadies of toyes ; but these men goe on in a course of their owne , and make that the measure of all , those that are below them are prophane , and those that are above them are indiscreete : by fancies and affections , they create excellencies , and then cry downe spirituall things as folly ; they have principles of their owne ; to love themselves , and to love others onely for themselves , and to hold on the strongest side , and by no meanes to expose a mans selfe to danger : but now when men beginne to be religious , they deny all their owne aimes ; and that makes their course seeme madnesse to the world ; and therefore they labour to breed an ill conceit of them , as if they were mad men and fooles . gods children are neither mad men nor fooles , as they are accounted ; it is but a scandall cast upon them by the mad men of the world : they are the onely wise men , if it be well considered ; for first , they make the highest end their aime , which is to be a childe of god here , and a saint hereafter in heaven ; secondly , they aime to be found wise men at their death , and therefore are alwayes making their accounts ready : thirdly , they labour to live answerable to their rules ; they observe the rule of the word to bee governed according to the same : fourthly , they improve all advantages to advance their end , they labour to grow better by blessings and crosses , and to make a sanctified use of every thing : fiftly , they swimme against the streame of the times , and though they eate , and drinke , and sleepe , as others doe , yet ( like the starres ) they have a secret course and carriage of their owne , which the world cannot discerne , and therefore a man must be changed and set in a higher ranke , before he can have a sanctified judgement of the wayes of god. those that lay the imputation of folly and madnesse on gods children , will be found to be fooles and madde men themselves : is not he a foole that cannot make a right choice of things ; and how doe carnall men make their choice , when they imbrace perishing things for the best : secondly , a carnall man hath not parts to apprehend spirituall things aright ; hee cannot see things invisible : thirdly , in his heart he accounts it a vaine thing to serve the lord : fourthly , he judges his enemies to be his best friends ; and his best friends to be his worst enemies : fiftly , the principles of all his actions are rotten , because they are not directed to the right object , therfore all his affections are madde ; as his joy , his love , his delight ; his love is but lust , his anger vexation , for his confidence hee calls gods love into question ; but if a false suggestion comes from the devill , that hee imbraces , and therefore is hee not now a mad man ? and this is the condition of all naturall men in the world . true freedome is when the heart is inlarged , and made subordinate to god in christ. a man is then in a sweete frame of soule when his heart is made subject to god , for he being larger than the soule , sets it at libertie , god will have us make his glory our aime , that hee may bestow himselfe upon us . when the love of christ is manifested to mee , and my love againe to christ is wrought by the spirit ; this causes an admiration to the soule ; when it considers what wonderfull love is in christ ; and the spirit shall witnesse that this love of christ is set upon me , from hence it begins to admire ; lord , where fore wilt thou shew thy selfe to us , and not to the world ? what is the reason thou lovest mee and not others ? when the soule hath beene with god in the mount , and when it is turned from earthly things , then it sees nothing but love and mercie ; and this constraines us to doe all things out of love to god and men . when ioshua cursed the man that should build the walles of iericho , hee was not in commotion and fury , but in a peaceabletemper . so that when cursing comes from such a one , he is a declaratory instrumēt , and the conveigher of gods curse : therefore every man must not take upon him to curse , for men oftentimes curse where they should blesse , which is an arrow shot upright , that falls downe upon his owne head ; but those that come in the name of the lord , and are qualified for that purpose , their cursings or blessings are to be esteemed , for they are a meanes oftentimes to conveigh gods blessings or his cursings upon us . it is over-curious to exact the first beginnings of grace , because it falls by degrees , like the dew undiscernably : and further , there is a great deale of wisedome as well as power in the working of grace ; god offers no violence to the soule but workes sweetely , yet strongly ; and strongly , yet sweetely ; he goes so farre with our nature , that wee shall freely delight in grace ; so that now he sees great reason why hee should alter his course ; god doth not overthrow ▪ nature , the streame is but changed , the man is the same . where the soule desires the forgivenesse of sinne , and not grace to lead a new life , that desire is hypocriticall , for a true christian desires power against sinne , as well as pardon for it ; if we have not sanctifying grace , wee have not pardoning grace ; christ came as well by water to regenerate , as by blood to iustifie : it should therefore be our continuall care and indeavour to grow and increase in grace , because without it wee shall never come to heaven , without this endeavour our sacrifices are not accepted ; without this wee cannot withstand our enemies , or beare any crosse , withou● it we cannot goe on comfortably in our course ; without this wee cannot doe any thing acceptable and pleasing to god. god will be as the dew unto israel , and hee shall grow as the lilly , and cast forth his rootes as lebanon , hos. 14. 5. these are not words wastfully spent ; for wee have great need of such promises , especially in a distressed estate , for then our spirits are apt to sinke , and our hearts to faint , and therefore wee have neede to have the same comforts often repeated . prophane hearts thinke what neede all this ; but if ever thou beest touched in conscience for thy sinnes , thou wilt then be farre from finding fault ; when god useth all the secrets in the booke of nature , and translates them to assure us of his mercy and love . gods children are strengthened by their falls , they learne to stand by their falls ; like tall ce ▪ dars , the more they are blowen , the deeper they are rooted : that which men thinke , is the overthrow of gods children , doth but roote them deeper ; so that afrer all outward stormes , and inward declinings , this is the issue , they take roote downeward , and bring forth fruit upwards . a christian in his right temper , is compared to the best of every thing ; if to a lilly , the fairest ; if to a cedar , the tallest ; if to an olive tree , the most fruitfull , and his smell shall be as lebanon : wee should therefore make use of all naturall things , and apply them to spirituall , if we see a lilly , thinke of gods promise , and our dutie , wee shall grow as lillies ; when see see a tall tree , thinke i must grow higher in grace ; and when we see a vine , thinke i must grow in fruitfulnesse ; when wee goe into our orchards or gardens , let the sight of these things raise our thoughts higher unto a consideration of what 's required of us . as its the glory of the olive tree to be fruitfull , so it s the glory of a christian to be fruitfull in his place and calling , and the way to be fruitfull is to esteeme fruitfulnesse a glory , it s a gracious sight to see a christian answer his profession , and flourish in his owne standing , to be fruitfull and shine in good workes , when abilitie and opportunity , and a heart answerable doe all meete for doing good , this is glorious . when wee goe about any action or businesse , let us alwayes aske our soules this question , is this sutable to my calling , to my hopes ? but if not , why doe i doe it ? i that am a king to rule over my lusts , doth this agree with my condition ? this base act , this base company ; shall such a man as i doe this ? when a man brings his heart to reason thus with himselfe , it will breede ephraims resolution , what have i any more to doe with idolls , and in walking thus circumspectly , wee shall finde a heate of comfort , accompanying every good action , and a sweete rellish upon the conscience , with humilitie and thankefulnesse , acknowledging all the strength wee have , to be from the dew of his grace . in times of calamitie , god will have a care of his fruitfull trees , as in the 20. of deute . 19. the israelites were commanded ; that they should not destroy the trees that bare fruit ; so though gods iudgemēts come amongst us , yet god will have a speciall care of his children that be fruitfull , but the iudgements of god will light heavy upon barren trees , and howsoever god may indure barrennesse in the want of meanes , yet hee will not in the use of meanes , it were better for a bramble to be in the wildernesse than in an orchard , nothing will beare us out , but fruitfulnesse . it may be observed that old men ( seeme not to grow , nor to be so zealous as many young christians ; but the reason is , because there is in young christians a greater strength of naturall parts , and that shewes it selfe , and makes a great expression , but aged men they grow in strength and stablenesse , and are more refined , their knowledge is more cleere , their actions more pure , their zeale more refined , and not mingled with wild-fire ; and therefore though old christians be not carried with a full streame , yet they are more stable and judicious , more heavenly minded , more mortified , they grow in humility out of a clearer sight of their owne corruptions . in true conversion the soule is changed to be of the same minde with christ , that as hee is affected , so the soule of such a one is affected , and as hee loathes all ill , so upon this ground , there must be a loathing of whatsoever is evill ; but a carnall man is like a wolfe driven from the sheepe , that yet retaines his wolvish nature ; so these men that are driven from their sinnes , onely out of terrour of conscience , they are afrighted with sinne , but they doe not hate it ; therefore a loathing of evill is required as well as the leaving of it . if wee would make it evident , that our conversion is sound ; we must loath and hate sinne from the heart : now a man shall know his hatred of evill to be true : first , if it be universall : hee that hates sinne truely hates all sinne : secondly , where there is true hatred it is unappeaseable , there is no appeasing of it , but by abolishing the thing it hates : thirdly , hatred is a more rooted affection than anger , anger may be appeased , but hatred is against the whole kinde : fourthly , if our hatred be true , it hates all ill in our selves first , and then in others ; he that hates a toad , hates it most in his owne bosome : many like iuda are severe in censuring of others , but are partiall to themselves ; fiftly , he that hates sinne truely , hates the greatest sinne in the greatest measure , he hates it in a just proportion : sixtly , our hatred is right , if wee can endure admonition & reproofe for sin , & not be in rage with him that tells us of it ; therefore those that swell against reproofe , hate not sinne ; onely with this caution ; it may be done with such indiscretion and self-love , that a man may hate the proud manner ; therefore in discovering our hatred of sinne in others ; we must consider our calling ; it must be done in a sweete temper , with reserving due respect of those to whom wee shew our dislike , that it may be done out of true zeale , and not out of wild-fire . all love and associations that are not begun on good termes , will end in hatred , wee should take heede whom we joyne in league and amitie withall : before wee plant our affections ; consider the persons what they are ; if wee see any signes of grace , then it is good , but if not , there will be a rent . throughout our whole life this ought to be our rule , we should labour in all companies , either to doe good , or receive good , and where we can neither doe nor receive good , wee should take heede of such acquaintance : let men therefore consider and take heede , how they stand in combination with wicked persons . whosoever will live godly in christ iesus , must suffer persecution , hee must have his nature changed , and carry his hatred against all opposite courses ; and therefore to frame a religion that hath no trouble with it , is to frame an idoll : but neuters in religion are like unto batts , that men can scarce distinguish from myce , or flying foule , because they have a resemblance of both ; take heede therefore of neutralitie in religion ; after the first heate many become luke-warme , and from that they fall to coldnesse ; let us therefore looke to our beginnings , pure affection in religion must also be zealous . wisemen will doe nothing without great ends ; and the more wise , the greater are their ends ; shall wee attribute this to men , and not to the wisecome of god ? christ would never have appeared in our nature , and suffered death , but for some great end ; shall we thinke that this mystery of gods taking flesh upon him , was for a slight purpose . now the end of his comming was to save sinners , 1 tim. 1. 15. he came to bring us to god , 1 pet. 3. 18 but he that will save us must first bring us out of sathans bondage ; therefore christ came to destroy the workes of the devill , 1 ioh. 3. 8. it must needes follow therefore , that the salvation of our soules is of great consequence , seeing for this onely end , christ tooke our nature upon him and suffered for us . christ came to destroy the workes of the devill in us , but yet hee makes us kings under him , to fight his battels : and as by his spirit in us , hee destroyes the workes of the devill ; so he doth it in the exercise of all the powers , and parts of soule and body , and by exercising the graces of his spirit in us : hee hath made us kings and priests , not that wee should doe nothing , but that wee should fight , and in fighting overcome : the chiefest grace that god doth exercise in overcomming our corruptions is faith ; we fell by infidelitie and disobedience ; now christ comes and displants infidelity , and instead thereof hee plants faith , which unites us to him , and then by a divine skill , it drawes a particular strength from christ to fight his battells against corruption . temptations at first are like elias cloud , no bigger than a mans hand , but if we give way to them , they overspread the whole soule ; sathan nestles himselfe , when wee dwell upon the thoughts of sinne , we cannot withstand suddaine risings , but by grace we may keepe them , that they doe not abide there long ; let us therefore labour as much as wee can , to be in good companie and good courses , for as the holy ghost workes by these advantages , so we should wisely observe them . it s hard to discerne the working of sathan from our owne corruptions , because for the most part hee goes secretly along with them ; he is like a pirat at sea , hee sets upon us with our owne ▪ colours , hee comes as a friend ; and therefore it is hard to discerne , but it s partly seene by the eagernesse of our lusts , when they are suddaine , strong and strange , so strange sometimes , that even nature it selfe abhorres them : the spirit of god leads sweetly , but the devill hurries a man like a tempest , that hee will heare no reason , as we see in ammon for his sister tamar . againe when we shake off motions of gods spirit , and mislike his government , and give way to passion , then the devill enters ; let a man be unadvisedly angry , and the devill will make him envious and seeke revenge ; when passions are let loose , they are chariots in which the devill rides ; some by nature are prone to distrust , and some to be too confident , now the devill hee joynes with them , and so drawes them on further , hee broods upon our corruptions ; hee lies ( as it were ) upon the soules of men , and there broods and hatches all sinne whatsoever : all the devills in hell cannot force us to sinne , he workes by suggestions , stirring up humors and fancies , but hee cannot worke upon the will : wee betray our selves by yeelding before hee can doe us any harme , yet hee ripens sinne there are some sinnes , that 's let sathan loose upon us : as first pride ; wee see it in paul , 2 cor. 12. 7. secondly , conceitednesse and presumption , as we may see in peter , matth. 26. 33. thirdly , securitie , which is alwayes the fore runner of some great punishment , or great sinne ( which also is a punishment ) as we see in david ; fourthly , idlenesse , it s the houre of temptation , when a man is out of gods businesse : fifthly , intemperance , either in loosenesse of diet , or otherwise ; therefore christ commands us to be sober and watch , , and looke to sobrietie in the use of the creatures : sixtly , there is a more subtill intemperance of passion , for in what degree we give way to wrath and revenge and covetousnesse ; in that degree sathan hath advantage against us : seventhly , when a man will not beleeve and submit to truths revealed , ( though but a naturall truth ) therefore god gave them up to vile affections , rom. 1. 26. because they would not cherish the light of nature ; much more when we doe not cherish the light of grace . as christ wrought our salvation in an estate of basenesse ; so in our way to glory wee must be conformable to our head , and passe through an estate of basenesse ; wee are chosen to a portion of afflictions , as well as to grace and glory : god sees it needfull also , because we cannot easily digest a flourishing condition , wee are naturally given to affect outward excellencies , when we are trusted with great matters , we are apt to forget god and our dutie to others : this should therefore teach us to justifie god , when wee are any wayes abased in the world . there are a world of poore , who yet are exceeding proud ; but god sanctifies outward povertie unto his children , so as it makes way for poverty of spirit , that as they are poore , so they have a meane esteeme of themselves , it makes them inwardly more humble , and more tractable . therefore when wee are under any crosse ; observe how it workes , see whether wee joyne with god or no , when hee afflicts us outwardly , whether inwardly wee be more humble ; when hee humbles us and makes us poore , whether we be also poore in spirit : when god goes about to take us downe , we should labour to take downe our selves . poverty of spirit should accompany us all our life long ; to let us see that we have no righteousnesse of our owne to sanctification , that all the grace we have is out of ourselves , even for the performance of every holy duty ; for though wee have grace , yet wee cannot bring that grace in to act , without new grace , even as there is a fitnesse in trees to beare fruit , but without the influence of heaven they cannot . that which oftentimes makes us miscarry in the actions of our callings , is , because wee thinke wee have strength and wisedome enough ; and then what is begunne in selfe-confidence , is ended in shame ; wee set upon duties in our owne pride , and strength of parts , and finde successe accordingly ; therefore it s a signe that god will blesse our indeavours , when out of the sense of our owne weakenesse wee water our businesse with prayer and teares . it is not sufficient for a christian to have habituall grace ; there is no vine can bring forth fruit without the influence of heaven , though it be rooted ; so wee cannot bring forth fruit , unlesse god blow upon us , our former strength will not serve , when a new temptation comes : it is not enough to have grace , but we must use it , we must exercise our faith , love , patience , humility ; and for this purpose god hath furnished us with the spirit of all grace : let us therefore remember when we have any dutie to doe , to pray unto christ to blow upon us with his spirit . god doth not so much looke at our infirmities , as at our uprightnesse and sinceritie ; and therefore when we are out of temptations , wee should consider and examine what god hath wrought in us ; and then though there be infirmities and failings , yet if our hearts be upright god will pardon them ; as wee finde that david and others were accounted upright , and yet had many imperfections . watching is an exercising of all the graces of the soule , and these are given to keepe our soules awake ; we have enemies about us that are not asleepe , and our worst enemy is within us , and so much the worse , because so neere ; we live also in a world full of temptations , and wicked men are full of malice , wee are passing through our enemies countrey , and therefore had neede to have our wits about us ; the devill also is at one end of every good action , and therefore we had neede to keepe all our graces in perpetuall exercise : we should watch in feare of jealousie , taking heede of a spirit of drowsinesse , labouring also to keepe our selve unspotted of the world . it may be asked , how we shall know the scripture to be the word of god. for answer , doe but grant first , that there is a god , it will follow then that he must be worshipped and served ; and that this service must be discovered to us , that wee may know what hee doth require : and then let it be compared what word of god can come neare to be the same with this . besides god hath blessed the superstition of the iewes , who were very strickt this way , to preserve it for us ; and the heretickes since the primitive church have so observed one another , that there can be no other to this word . but now wee must further know , that we must have some thing in our soules , suitable to the truthes contained in it , before we can truely and savingly beleeve it to be the word of god , as that we finde it to have a power in working upon our hearts and affections , luke 24. 32. did not our hearts burne within us , when he opened to us the scriptures . againe , it hath a divine operation to warme and pacifie the soule , and a power to make a felix tremble ; it hath a searching quality to divide betweene the marrow and the bone ; we doe not therefore onely beleeve the scriptures to be the word of god , because any man saith so , or because the church saith so ; but also and principally because i finde it by experience working the same effects in me that it speakes of it selfe ; and therefore let us never rest , till when we heare a promise , wee may have some thing in us by the sanctifying spirit , that may be suitable to it , and so assuring of us , that it is that word alone that informes us of the good pleasure of god to us , and our duty to him . there is in god a fatherly anger , after conversion he retaines that ; and this fatherly anger is also turned away , when in sinceritie we humble our selves : there is one saith well ; a child of anger , and a child under anger : gods children are not children of wrath ; but sometimes they are under wrath ; when they doe not carry themselves as sonnes ; when they venture on sinnes against conscience , &c. but if they humble themselves and reforme , and flie to god for mercie , then they come into favour againe , and recover the right of sonnes . wee may know that god loves us , when by his spirit , he speakes friendly to our soules , and wee by prayer speake friendly to him againe ; when wee have communion and familiaritie with him whom god loves , to them hee discovers his secrets , even such secrets as the soule never knew before : hee reveales them to us when our hearts are wrought to an ingenuous confession of sinne ; and when we have no comfort but from heaven ; even as a father discovers his bowells most to his child when it is sicke ; so god reserves the discoverie of his love , especially , untill such a time , when wee renounce all carnall confidence : therefore if wee can assure our soules that god loves us , let us then be at a point for any thing that shall happen to us in this world , whether it be disgrace or contempt , or whatsoever , because we may fetch patience and contentednesse from hence , that gods love supplies all wants whatsoever . after a gracious pardon for sinne , there are two things remaining in us , infirmities , and weakenesses ; infirmities are corruptions stirred up , which hinders us from good , and puts us forward to evill ; but yet they are so farre resisted and subdued , that they breake not forth into action . weakenesse , is when we suffer an infirmitie , to breake out for want of watchfulnesse , as if a man be subject to passion , when this is working disturbance in the minde , it is infirmitie ; but when for want of watchfulnesse , it breakes forth into action , then it is weakenesse , and these diseases are suffered in us , to put us in minde of the bitter roote of sinne , for if we should not sometimes breake forth into sinne , wee should thinke that our nature were cured : who would have thought that moses so meeke a man , could have so broken out into passion ; we see it also in david , and peter , and others : and this is to shew that the corruption of nature in them , was not fully healed ; but there is this difference betweene the slippes and falls of gods children , and of other men ; when other men fall , it setles them in their dregges ; but when gods children falls , they see their weakenesses , they see the bitter roote of sinne , and hate it the more , and are never at quiet till it be cast out by the strength of grace and repentance : therefore let no man be too much cast downe by his infirmities , so long as they are resisted , for from hence comes a fresh hatred of corruption ; and god lookes not upon any sinne , but sinne ungrieved for , unresisted , otherwise god hath a holy end in suffering sinne to be in us , to keepe us from worse things . there is none that out of sinceritie , doe give themselves to holy conference , but are gainers by it : many men aske questions , and are inquisitive to know ; but not that they might put in practise ; this is but a proud desire to taste of the tree of knowledge ; but the desire of true affected christians is to know that they might seeke christ ; we gaine oftentimes by discourse with those that are punies in religion : saint paul desires to meete with the romanes ( though they were his converts ) that he might be strengthened by their mutuall faith , rom. 1. 12. when once the spirit doth fasten the wrath of god upon the conscience of one whom he meanes to save , then there followes these afflicting affections of griefe and shame ; and from hence comes a dislike and hate of sinne , hence beginnes a divorce betweene the soule and the beloved sinne , so that whereas there was before a scepter of sinne in the soule ; now god beginnes to dispossesse that strong man , and then followes a strong desire to be better , and a holy deseparation , that if god in christ benot mercifull , then the soule saith what shall become of me ; and as the spirit lets in some terrours , so he lets in also some hopes ; as , what shall i doe to be saved , implying are signation of the will totake any course , so he may be saved , and then all the world for one droppe of mercy . christ never comes into any heart but where hee is valued and esteemed , yet he delights not to hide himselfe from his poore creature ; but when we are fit , when wee truely judge our selves unworthy of any savour ; then hee receives us : here is comfort therefore for the worst of men , if they will come in and submit to gods ordinances , they will be effectuall to subdue our corruptions , and when once god hath taken up the heart of man for his temple , hee will then bring into it all his treasures ▪ there will be a mutuall fellowship betweene god and the soule , when we are once subdued . god is so powerfull an agent , that hee can overthrow all , hee can overthrow the carnall principles of reason , which everie naturall man hath in the fort of his soule ; he presents to men the condition they are in by nature ; and le ts in a taste of his vengeance ; when god in his ordinances shewes grea ter reasons for goodnesse , than sathan can in his carnall courses , then all falls downe : those therefore that are not fully subdued , yet let them come to the ordicances ; for then they are within gods reach : when the word of god discovers the basenesse , vilenesse , and danger of sinne , then the soule stoopes ; therefore let none despaire , for though thy heart be stone , yet god can worke powerfully , nothing is difficult to infirmities , but it s a divine worke to pull downe a wicked sinner . however we take paines in our callings , yet the abitie and blessing comes from god : wee pray for daily bread , and yet hee gives it , though we labour for it ; there is a gift of successe , which unlesse it be given us from above , wee shall with the disciples catch nothing . gifts are for grace , and grace for glory ; gifts are peculier to some men , but grace is common to all christians : gifts are peculier to many , and com mon to such as are not good : gifts are joyned with great sinnes ; but grace hath love and humilitie to take downe the soule ; the devill hath lost little of his accutenesse , but yet hee remaines mischeivous ; so many men have great parts , but they have also a divellish spirit ; grace comes from more speciall love , and yet men had rather be accounted devills than fooles ; account them men of parts , and then count them what you will. it is a hard matter to finde out the least measure of grace , and the greatest degree of formalitie , for as painting oftentimes exceedes the thing , so doth an hypocrite oftentimes make a greater shew , but the least measure of saving grace is from desires ; and these are knowne to be saving , if they proceede from a taste of the thing , and not meerely from the object , and therefore we must distinguish betweene affections stirred up , and the inward frame , for those that are suddenly stirred up , doe presently returne ; the waters in the bath have a naturall hotnesse , but water when it is heated will returne to its former coldnesse . though wee be sure of victory over our spirituall enemies , yet we must fight : the conquered kings must be fought with all ; christ that fights for us , fights with us , and in us , and crownes us when all is done , and the time will come ere long , when wee shall say of our enemies , as moses said of the egyptians , those enemies that wee now see , wee shall see them no more for ever . be strong therefore in the lord , and in the power of his might , ephe. 6. finis . notes, typically marginal, from the original text notes for div a12181-e870 iudg. 5. 23. a glance of heaven, or, a pretious taste of a glorious feast wherein thou mayst taste and see those things which god hath prepared for them that love him / by r. sibs ... sibbes, richard, 1577-1635. 1638 approx. 202 kb of xml-encoded text transcribed from 149 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12185 stc 22497 estc s5102 38160626 ocm 38160626 29272 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. a12185) transcribed from: (early english books online ; image set 29272) images scanned from microfilm: (early english books, 1475-1640 ; 1933:13) a glance of heaven, or, a pretious taste of a glorious feast wherein thou mayst taste and see those things which god hath prepared for them that love him / by r. sibs ... sibbes, richard, 1577-1635. seaman, lazarus, d. 1675. [23], 211, 59 p. : front. printed by e. g. for iohn rothwell, at the sun in pauls church-yard, london : 1638. numerous errors in paging. "to the christian reader" signed: l. seaman. imperfect: stained, tightly bound and with print show-through. signatures: a-m¹², n⁶. 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 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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 heaven. christian life. 2002-11 tcp assigned for keying and markup 2002-12 aptara keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-01 olivia bottum text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion a glance of heaven . or , a pretiovs taste of a glorious feast . wherein thou mayst taste and see those things which god hath prepared for them that love him . the secrets of the lord are with them that feare him , &c. psal 23.14 by r. sibs d. d. master of katherine hall , and preacher of grays inne london . london printed by e. g. for iohn rothwell , at the sun in pauls church-yard . 1638 to the christian reader . beloved , it 's growne a custome , that every booke , whose soever , or of whatsoever subject , must be presented to you in state , with some prescript purposely . were it not that custome is a tyrant , this labour might now be spared . such matter , from such an elder as here followes , needs no epistle of recommendation . the reverend au●hours ▪ is wel approved to be a man of god , a seer in israel , by those things which without controule , have already passed the presse . might i have my with , it should bee no more but a double portion of that spirit of god which was in him . the divine light , which radiated into his breast , displaies it selfe in many other of his labours , but yet is no where more condens'd than in this following . it 's truly sayd of moses , by faith hee saw him that was invisible , heb. 11. 27. and s. paul prayes for the ephesians , that they might know the love of that which passeth knowledge , eph 3. 19. these things imply a contradiction ; yet in like phrase i feare not to say of this father & brother , he saw those things which eye hath not seen , spake those things which eare hath not heard , and uttered those things which have not entred into the heart of man to conceive . this knot needs no cutting : hee that rightly understands the text , will easily looke through this mystery , without the helpe of an hyperbole . his scope was to stirre us up to love god : his motive to perswade , is taken from the excellencie of those things which god hath prepared for them who love him . that excellencie is expressed in a strange manner . by intimating it cannot be expressed , no nor so much as comprehended by any naturall abilitie of the body or minde ; yet it is expressed in the doctrine of the godpell sufficiently . so as herein , as in a glasse , we may behold the glory of god , and in beholding , bee changed from glory to glory . what duty more necessary than to love god ? what motive more effectuall than the gospell ? for what is the gospell but a revelation of such things as naturall men could never invent ? such things , that is , so pretious , so useful , so comfortable to us ; so divine , admirable , and transcendent in themselves . many of us are like the angell of ephesue , wee have lost our first love . rev. 2. 4. yea as our saviour prophesied , matth. 24. 12. the love of many maxes cold . one reason may bee , because to see to , wee reape so little fruit of our love . were it so , that we had nothing in hand , no present pay , that we served god altogether upon trust without so much as an earnest : yet there is something prepared . let us believe that , and our hearts cannot but bee warmed , wee shall then bee fervent in spirit , serving the lord. be we perswaded of that , god is not unrighteous , to forget your worke , and labour of love , which you h●ve she●ed to wards his name , heb. 6. 10. and then wee may triumphantly insult with paul , who shall separate us from the love of christ ? rom. 8. 38. there is this difference between natural sight and spirituall . the one requires some nearnesse of the object : the other perceives things at greatest distance as faith makes future things present , so it makes remote things near , & things prepared to affect as if they were enjoyed . but what hath god prepared ? if i could answer this , it might not onely ●atisfie , but in●briate . such as eye hath not seene , &c. it seemes to bee a proverbial forme of speech , whereby the rich plenty of the divine blessings and benefits which god intendeth to us in and by christ , according to the gospel is shadowed forth . the words are to see to , as a riddle ; but here is one of a thousand an interpreter , at hand to unfold them : i could say much to invite you , but that the matter it selfe is as a loadstone . my testimony will adde little weight ; yet having some care committed to me by mr. p. n. whom this businesse chiefly concerned , i could doe no lesse then let you understand , here is one rich piece of spirituall workmanship , wrought by a master-builder , very usefull for the building up , and beautifying of gods temples . the blessing of god almightie bee with it , and upon the whole israel of god. so prayes l. seaman . a table of the contents of this booke . the coherence . pag. 1 the best ministers will not shun to bee tryed by the best judgements . p. 3. the scope of the words and explication . p. 5. the mystery of the gospell hid from naturall men . p. 6 the excellency of the gospell declared by way of negation . 7. what is meant by those things that eye hath not seene . p. 11. doct. god hath a company of beloved children in the world that he meanes a speciall good unto . p. 12. doct. that god hath prepared great matters for them idem , obj . if these excellent things in the gospell bee secret , how come we to know them ? p. 14. three degrees of revelation . p. 18. the gospell is hid without the spirit , discover the mind of god. p. 21. vse . of instruction to shew there is no principle at all of the gospell in nature . 23 why so many heresies have sprung out of the gospell . 24 2 vse . in divine truths above nature wee are not too much to trust to beason . p. 26. 3 vse . how to study and read divine truthes . p. 28. ths course that god takes to shew his children these mysteries . p. 32 supernaturall ●objects require supernatur all senses . p. 34 knowledge joyned with feeling p. 37. of spirituall sight . p. 40 nature cannot shew divine mysteries . p. 41 vse . value things as they are in another world . p. 42 it is the best wisdome to be wise to salvation . p. 47 a ground of the martyrs patience . p. 50 a godly man suffers those things in his senses for those things that are above his senses . p. 51 what popery is . 52 merit hath no proportion with glory . 53 we cannot be too exact in holy duties . 54 wisedome of god hid from wise men . 65 wicked men talke of repentance , but do not repent . p. 61. a holy man feels sin heavy . p 62. carnall men have the light . pag. 63. they know them but by a common light . p. 64. what true riches and beauty is . p. 69. gods people have a tast of heaven before they come there . p. 71. what peace in heaven is . p. 72. how to come to know the things of heaven , reason from the lesse to the greater . p. 74. ioyes of heaven are pure . p. 76. heaven on earth . p. 77 reasons why god hath prepared such great things in heaven . p. 80. we are not capable of the joyes of heaven here . p. 87. meditation of heaven steeres a christians life here . p. 88. faith sets heaven in our eye , by it conquers the world . p. 89. the nature of hope . id . what inforceth to keepe a good conscience . p. 91. vse . how to abase our selves . p. 93. vse . of thankefulnesse . p. 94 every petty crosse will not cast downe a believer . p. 97. vse . comfort our selves against the slightings of the world . p. 98. why men are drowned in the world . p. 100. how to get the conquest in any temptation . p. 104. religion not an empty thing . p. 106. what are the greatest ils . 109. they that desire to growbetter , they shall grow to perfection . p. 113. rejoyce in beginnings of grace 112 admire at those things that eye hath not , &c. 113 to know whether these things are prepared for us , or no. 116 labour to know thine inheritance more and more . ibid. god prepares them for grea● matters for whom they are prepared . 117 for whom all these things are prepared . 120 faith a hidden grace . 120 obs. god doth qualifie all those in this world , that hee hath prepared happinesse for in an other wo●ld . 125 a natural man cannot see heaven , nor desire it as holy . 126 take heed of vaine hopes . 128 look within thee for thy evidences . 131 look to thy affection . 132 god prepared happinesse before all eternitie . 136 that happinesse which the world shewes , is not the true happinesse , because it can be seene . 141 it 's base to be too much in love with the world 144 try thy selfe by this love . 145 wee may know heaven to bee ours by the disposition of our hearts . 147 god hath not ordained heaven for his enemies . 149 merit confuted . 151 there goes somewhat of ours , and somewhat of gods together , to witnes to us what god doth . 153 love a commanding affection . 154 our actions are but still-borne without affection . 157 begin not first with election , but see if god hath taught thee to love god. p. 159. what it is to love god. p. 160. foure things in this sweet affection of love observeable . p. 162. when a man puts god in stead of himselfe . p. 166 how to know we have a sanctified judgement . p. 168 if we esteeme god we shall part with any thing besides . 172. where is true love , there is a desire of union . p. 175 try whether wee have this branch of love . p. 178 where wee love wee shall consult . p. 181. where union , there is a desire of death it selfe . p. 182 god able to fill our soule . p. 188 whither to fly , if a confusion of all things should come . p. 190 in losses and crosses thou wilt fetch what thou loosest out of the love of god. p. 192. provide that for god that hee loves . p. 194. love will purge your heart . 196 love from faith wounds christ 198 men under the gospell live unworthy of it 202 those that love god love his members . 204 if wee love god wee shall love whatever is divine . 205 love wil make us please god in all things . 207 love to god studies how to please god. 207 study in thy place how to put out the best of thy endeavour 209 in heaven all promises are fulfilled indeed . p. 2. 3 god gives his a taste aforehand . 2. 4 a christians knowledge of his title to heaven , makes him work . 2. 5 love the fittest grace to describe a christian. 2. 7 what the affection , passion , grace of love is . 2. 8 vse of examination , how our affections are byassed . 2. 11 ob. may we not love the creatures at all ? 2. 12 ob. how shall i know i love god ? 2. 14 ob. my love to god is saint , how to be maintained and cherished . 2. 17 ob. why mean poore christians have more tender love to god than great schollers . 2. 19 how to love god with all our might . 2. 25 god expects more love in a magistrate , than other● . 2. 26 the may to love god , is to see our misery . 2. 27 another way , consider gods mercie ▪ goodnesse . 2. 31 hee feedes our soules with his owne son . 2. 32 benefites will worke on a beast . 2. 35 consider with what love those of old loved the law , when we have gospell , and yet love not . 2. 39 converse much with those that love god. 2. 39 get a new nature , & then thou wilt love without provocation . 2. 40 dwell on the meditation of the love of god. 2. 43 love will carry us through all duties and difficulties 2. 48 love increaseth by suffering . 2. 50 consider the vanitie of our affections being set on any thing else . 2. 54 be ashamed of the want of love to god , when thou hast such meanes to kindle it . 2. 57 hidden secrets revealed by the gospel . 2 cor. 2. 9. but as it is written , eye hath not seen , nor eare heard , neither have entred into the heart of man , the things which god hath prepared for them that love him . the holy apostle st. paul , ( the trumpet of the gospell , the vessell of election ) was ordained to bee a messenger of reconciliation , and to spread the sweet savour of the gospell every where : and answerably to his calling , hee makes way for the excellencie of his ambassage into the hearts of those he had to deale with . this he doth by the commendation of his function . and that he might the better prevaile , hee removes all objections to the contrary . there were some that would debase his office , saying , that the gospell he taught ( christ crucified ) was no such great matter : therefore in the 6. verse of this chapter , hee shewes , that the gospell is wisedome , and that among them that are perfect ; among the best and ablest to judge . st. paul did not build as the papists doe now , upon the blindnesse of the people . but it were not poperie , if they did not infatuate the people . st. paul sayth to this effect : wee dare appeale to those that are the best , and of the best judgement , let them judge whether it be wisedome or no : the more perfect men are , the more able they are to judge of our wisedome . it might bee objected again , you see who ●ares for your wisedome , neither herod , nor pilate , nor the greatmen and potentates , the scribes , and pharisees , great , learned men , and withall , men of innocent lives , notable for carriage . therefore , sayth he , wee speak not the wisedome of this world , or the princes of this world , that come to nought . doe not tell us of such mens wisedome , they and their wisedome will come to nought too . wee teach wisedome of things that are eternall , to make men eternall . as for the princes of the world , they and all that they know , their thoughts , and all their plots and devises perish . but wee speake the wisedome of god in a mysterie , that is the wisedome of gods revealing , a deepe wisedome , a mysterie , that god or dained before the world . ancient wisedom , not a yesterdayes knowledge , tho lately discovered : the preaching of the gospell is the discovery of that wisdome that was hidden before the world was . and to invite you , and make you more in love with it , it is a wisedome to your glory . god hath a delight to shew himselfe wise in devising a plot to glorifie poore wretched man. as for the words themselves , they are a proofe of what he had sayd before , why none of the princes of the world knew this great mysterie . if so be that the eye of any man hath not seene , nor the eare of any man hath heard , nor the heart of any man hath conceived , what doe you tell us of the wise men , which were not all , nay what should i speake of men ? the very angels ( as we know by other places ) are excluded from a full knowledge of these mysteries . therefore it is no mervaile , though none of the princes of this world knew them . they are universally hidden from all naturall men . this i take to be the sence of the words . they are taken out of isaiah : s. paul delights to prove things by the prophets : but here it is not so much a proofe as an allusion ; which we must observe to understand many such places . for isaiah there speakes of the great things god had done for his church , such as eye had not seene , nor ea e heard : and the apostle alludes to it here , and addes somewhat , this clause ( nor hath entred into the heart of man ) is not in that place : but it is necessarily understood : for if the eye doe not see , and the eare heare , it never enters into the heart of man. for whatsoever enters into the heart of man , it must be by those passages and windowes , the gates of the soule , the sences . and whereas st. paul sayth , for them that love him , it is for them that expect him , as in isaiah . the sence is all one : whosoever love god , they expect and wait for him , where there is no expectation , there is no love . this is the apostles drift , if god did doe such great matters for his church , as eye hath not seen , nor ●are heard , according to the prophet isuiah , what shall we thinke he will do in the kingdome of grace here , and of glory hereafter . the words then as wee see , containe the excellencie of the mysteries of the gospell , described first by the hiddennesse of it to men at first . secondly , by the goodnesse of the things revealed , such as neither eye hath seene , &c. the hiddennesse and excellency of the gospell in that respect , is set forth by way of negation , eye hath not seen , nor eare heard , nor heart conceived . and indeed this is the way to set forth excellent divine things . god himselfe is set out by way of deniall ; by removing imperfections , he is invisible , immortall , &c. and so heaven , that is neare to god , as being prepared by him , it is set out by way of deniall , as s. peter sayth , it is an inheritance immortall , undefiled , &c. 1. pet. 1. so here , positive words could not be found sufficient to set out the excellencie of the things that god hath prepared . as for the knowledge of the mysterie of salvation in jesus christ , we neither can come to it by naturall invention , nor by naturall discipline . all the things that we know naturally , we know by one of these two wayes , but divine things are knowne neither way . where could there have been any knowledge of christ , if god had not opened his breast in the gospell , and come forth of his hidden light , and shewed himselfe in christ , god-man , and in publishing the gospell , established an ordinance of preaching for this purpose , where had the knowledge of salvation in christ been ? to prove this , wee have here a gradation : the eye sees many things ; but wee heare more things than we see , yet neither eye hath seen , nor eare hea●d : i but the conceits of the heart , are larger than the sight of the eye , or the hearing of the eare ; yet neither eye hath seen , nor eare hath heard , nor hath entred into the heart of man to conceive , &c. the philosopher sayth , there is nothing in the understanding , but it came into the sences before : and therefore it cannnot enter into the heart of man , if it enter not by the eye , or by the eare . the things here spoken of , be especially the graces , and comforts , and priviledges to bee enjoyed in this life , and the consummation , and perfection of them in heaven . christ brings peace , and joy , justification , & sanctification , &c. the like . and even in this life ; the perfection of these is in heaven , where the soul and the body shall be both glorified , in a glorious place , together with glorious , company , the father , sonne , and holy ghost , innumerable angels and justmen . these are those things that eye hath not seen , &c. the beginnings here , and the perfection and consummation of them hereafter . having thus farre unfolded the words , i come to the poynts considerable . first , god hath a company of beloved children in the world , that he means a speciall good unto . the second , god hath prepared great matters for them . if great persons prepare great things for those whom they greatly affect , shall we not thinke that the great god will prepare great things for those that hee hath affection to , and that have affection to him ? if god be a friend to the llect , & they be his friends , surely he wil answer friendship to the utmost : answerable to the great love he beares his children , he hath provided great things for them . if that bee excellent that is long in preparing , then those things which belong to gods children , must needs be excellent : for they were preparing even before the world was . salomons temple was an excellent fabrick , it had long preparation . ahasueros made a feast to 127. provinces , it was long in preparing : great things have great preparation . now these things that god intends his children , have been preparing even from everlasting , and they are from everlasting to everlasting : they must needs bee excellent . but before i dwell on any particular poyn● , here is a question to be answered . if the things that god hath prepared for his children , be secret and excellent , how then come we to know them at all ? we come to know them 1. by divine revelation . god must reveale them first , as it is in the next vers . god hath revealed them by his spirit ▪ the spirit reveales them by way of negation , and indefinitely , as also by way of eminence . whatsoever is excellent in the world , god borrowes it , to set out the excellencie of the things that hee hath provided for his children in grace , and glory . a feast is a comfortable things they are called a feast . a kingdome is a glorious thing ; they are called a kingdome . marriage is a sweet thing ; they are set forth by that , by an inheritance , and adoption of children , and such like : so that all these things are taken to ●e shadowes of those things . and indeed they are but shadows , the realitie is the heavenly kingdome of grace and glory : the heavenly riches , the heavenly inheritance , the heavenly sonship : when all these things vanish , and come to nothing : then comes in the true kingdome , sonship , and inheritance . againe , 2. wee know them in this world by way of taste : for the things of the life to come , there are few of them , but gods children have some experimentall taste of them in this world : god reserves not all for the life to come , but he gives a grape of canaan in this wildernesse . thirdly , by arguing from the lesse to the greater : if peace of conscience bee so sweet here ; what is eternall peace ? if a litle joy here bee so pleasant and comfortable , that it makes us forget our selves , what will bee that eternall joy there ? if the delights of a kingdome bee such , that they fill mens hearts so full of contentment , that oft-times they know not themselves , what shall we think of that excellent kingdom ? so by way of taste and rellish , we may rise from these pettie things , to those excellent things , which indeed are scarce a beame , scarce a drop of those excellencies . if peter and iohn when they were in the mountain , were not their owne men , when they saw but a glimpse , but a little glorie of christ manifested in the mount , what shal we think , when there is the fulnesse of that glorious revelation , at the right hand of god , where there is fulnesse of pleasures for ever ? how shall our soules be filled at that time ? thus by way of rising from the lesser to the greater , by tasting , feeling , and by divine revelation , wee may know in some measure the excellencie of those things prepared for us . now to cleare this thing more fully , know that there are three degrees of revelation . first there must bee a revelation of the things themselves , by word , and writing , or speech , and the like , as we know not the minde of a man , but either by speech , or writing : so there must bee a revelation of these things ; or else the wit of angels could never have devised , how to reconcile justice and mercie , by infinite wisedome ; by sending a mediator to procure peace , god-man , to worke our salvation . therefore wee could not know them without a revelation , and discoverie outward : this is the first degree that wee may call revelation by scripture , or by the doctrine of the gospel . who could discover those things that are meerly supernaturall , but god himselfe ? then againe 2. when they are revealed by the word of god , and by men that have a function to unfold the unsearchable riches of christ , by the ministerie of the gospell , yet notwithstanding they are hidden riddles still , to a company of carnall men . put case the vaile be taken off from the things themselves ; yet if the vaile bee over the soule , the understanding , will , and affections , there is no apprehension of them : therefore there must bee a second revelation , that is , by the spirit of god. ofnecessitie this must bee : for even as the apostle sayth in this chapter , none knoweth the minde of man , but the spirit that is in man : so none knoweth the mind of god , but the spirit of god. what is the gospel without the spirit of christ , to discover the minde of god to us ? we know not the good meaning of god to us in particular : wee know in generall that such things are revealed in scripture : but what is that to us , if christ bee not our saviour , and god our father ? unlesse we can say as s. paul sayth , he loved me , and gave himselfe for mee . therefore you see a necessitie of revelation by the spirit . but this is not all that is here meant , there is 3ly a higher discovery , and that is in heaven ▪ that that is revealed here , is but in part . and thereupon if wee believe , wee believe but in part , and wee love but in part , if our knowledge , which is the ground of all other graces and affections , be imperfect , all that followes must needs bee imperfect also . therefore st. iohn sayth , we know that wee are the sonnes of god , but it appeares not what we shall bee . what we shall be in heaven it doth not appeare now ; there must bee a further revelation , and that will bee hereafter , when our soules shall bee united together with our bodies : and then indeed our eyes shall see , our ears heare , and hearts shall conceive those things that while wee are here in the wombe of the church , wee neither can see nor heare , nor understand , more than the childe in the wombe of the mother can conceive the excellencies in this civill life . thus we see these truths a little more unfolded . i will now adde somewhat to make use of what hath been spoken . first of all therefore for matter of instruction , if it be so , that the things of the gospell bee such , as that without a revelation from god , they could not bee knowen , then we see , that there is no principle at all of the gospel in nature . there is not a sparke of light , or any inclination to the gospell but it is meerly above nature : for hee removes here , all naturall wayes of knowing the gospell , eye , eare , & understanding : therfore the knowledge of it is meerly supernaturall . for if god had not revealed it , who could ever have devised it ? and when hee revealed it , to discover it by his spirit , it is supernatural : but in heaven much more , which is the third degree i spake of . therfore ( by the way ) you may know the reason why so many heresies have sprung out of the gospel , more than out of he law , & the misunderstāding of it . there are few or no heresies from that , because the principles of the law are writtē in the heart : men naturally know that whoredome , and adulterie , and filthy living , &c. are sins ; men have not so quenched nature , but that they know that those things are naught : therefore there have been excellent law-makers amōg the heathens . but the gospel is a meere mystery discoured out of the breast of god , without all principles of nature : there are thousands of errors that are not to be reckoned , about the nature , the person & the benefits of christ , about justification , and sanctification , and free will and grace , and such things , what a world of heresies , have proud wits continually started up ? this would never have beene but that the gospell is a thing above nature . therefore when a proud wit , and supernaturall knowledge revealed meete together : the proude heart stormes , and loves to struggle , and deviseth this thing and that thing to commend it selfe , and hereupon comes heresies , the mingling of naturall wit with divine truthes . if men had had passive wits to submit to divine truthes , and to worke nothing out of themselves , as the spider out of her own bowells , there had not beene such heresies in the church , but their hearts meeting with supernaturall truthes , their proud hearts mingling with it , they have devised these errours that i note in the first place . then againe if the things that wee have in the gospell be such divine truthes above nature altogether : then we must not stand to looke for reason too much , nor trust the reason or wit of any man , but divine authority her● especially . for if divine authority cease in the gospel , what were it ? nothing ; the law is written in mens hearts : but we must trust divine authoritie in the gospel above al other portions of scripture , and not to the wit of any man whatsoever . the church of rome that is possest with a spirit of pride , and ignorance and tyranny ; they will force knowledge on them that be under them , from their sole authoritie ; the church , saith so ; and wee are the church , and it is not for you to know , &c. and scriptures are so and so ; but is the gospell a supernaturall mysterie above the capacitie of any man ? and shall we build upon the authoritie of the church for these truthes ? oh no! there must bee no forcing of evangelicall truthes from the authority or parts of any man. but these are not things that wee stand in so much need of , therefore i hasten to that which is more usefull . eye hath not seene , nor eare heard , &c. here then we have an use of direction how to carrie our selves in reading , and studying holy truths , especially the sacred mysteries of the gospel , how shall we study them ? wee thinke to breake into them with the engine of our wit , and to understand them , and never come to god for his spirit : god will curse such proud attempts . who ●nowes the things of man but the spirit of a man ? and who knowes the things of god , but the spirit of god ? therefore in studying the gospell , let us come with a spirit of faith , and a spirit of humility , and meeknesse there is no breaking into these things with the strength of parts ; that hath been the ground of so many heresies as have beene in the church . only christ 〈◊〉 the key of david that shutteth and no man openeth , and openeth and no man shutteth , he hath the key of the scripture , and the key to open the understanding . and to presse this poynt a little ; if eye hath not seene , nor eare heard , nor hath entred into the heart of man to conceive , the things of the gospell without the revelation of the spirit ; then we must come with this mind , when wee come to heare the things of the gospell : lord , without thy holy spirit they are all as a clasped booke , they are hidden mysteries to mee , though they be revealed in the gospell . if my heart be shut to them , they are all hidden to me . wee see men of excellent parts are enemies to that they teach themselves , opposing the power of the gospell : whence is all this ? because they thinke only the opening of these things makes them divines , wheras without the holy ghost sanctifying , and altering the heart in some measure , to tast , and rellish these things , that as they are divine in themselves , so to have some what divine in the heart to tast these things , it is impossible but that the heart should rise against them ; and so it doth : for when it comes to particulars , you must deny your selfe in this honour , in this pleasure , & cōmoditie , now you must venture the displeasure ▪ of man for this , and that truth : the heart riseth in scorn , and loathing of divine truth : when it comes to particulars they know nothing as they should . for when is truth knowne , but when in particulars wee stand for it , and will neither betray it , nor do any thing that doth not benefit a christian ? if we have not the spirit of god to relish truthes in particular , they will doe us no good . and except the spirit sanctifie the heart of man first by these truthes , the truth will never be understood by the proud , naturall heart of man. therefore the course that god takes with his children is this ; those that he meanes to have ; he first inspires into their hearts some desire to come to heare , and attend upon the meanes of salvation , to understand the gospell , and then under the means of salvation , he shines into the understanding by a heavenly light ; and inspires into the will and affections some heavenly inclination to this truth of the gospell , to justification , sanctification , selfe-denyall , and the like : and workes a new life , and new sences , and upon them wrought under the meanes comes the soul to relish , and to understand these mysteries , and then the eares , and the eies are open to see these things , and never before . a holy man that hath his heart subdued by the spirit of god in the use of the meanes , oh , he relisheth the point of forgivenesse of sins , hee relisheth the point of sanctification , he studies it daily more , and more , and nearer communion with god , hee relisheth peace of conscience , and joy in the holy ghost , they are sweete things , and all the duties of christianity , because hee makes it his maine busines to adorne his pro●ession : and to live here , so , as hee may live for ever hereafter . and this must be of necessitie : for marke out of the text ; if the naturall eye , and eare , and heart can never see nor heare , nor conceive the things of god , must there not be a supernaturall eare , and eye , and heart put into the soule ? must not the heart , and all be new molded againe ? if the former frame bee not sufficient for these things , of necessitie it must be so . from hence learne to arme your selves against all scandalls : when ye see men of parts , and account , ( and such there may be ) men of deepe apprehensions , and understanding in the scripture for matter of notion , and for the language of the scripture exquisite , and yet to be proud , malicious , haters of sanctity , next to divells , none greater ; consider what is the reason : either they have proud spirits that despise , and neglect the meanes of salvation altogether ; or if they doe come , they come as iudges , they will not submit their proud hearts to the sweet motions of the spirit : stumble not at it , if such men bee both enemies to that they teach themselves , and those that practise it , the reason is , because their proud hearts were never subdued by the spirit to understand the things they speake of . for such a teacher understands supernaturall things by a naturall light , and by humane reason ; that is , to talk , and discourse , &c. but hee sees not supernaturall things by a supernaturall light , divine things by a divine light . therefore a poore soule that heares the things published by him , understands them better by the helpe of the spirit , than he that speakes them : better indeed for his use , and comfort . as we see , there are some that can measure land exactly ; but the man that oweth the land measured , he knowes the use of the ground , and delights in it as his owne : the other can tell , here is so much ground , &c. so some divines , they can tell there are such poynts , and so they are raysed ; and they can bee exquisite in this : but what profite have they by it ? the poore soule that heares these things , by the helpe of the spirit , hee can say , these are mine , as the man for whom the ground is measured . as it is with those that come to a feast , the physitian comes , and sayes , this is wholsome , and good ; and this is good for this and that , but eates nothing : others that know not these things , they eare the meate , and are nourished in the meane time : so when such men discourse of this and that , a poore man that hath the spirit , he relisheth these things , as his owne ; the other goes away , onely discourseth as a philosopher of the meate , and eates nothing . and therfore when you read & heare these things , content not your selves with the first degree of revelation : no , that is not enough ; when you have done that , desire of god to joyne his spirit , to give you spirituall eyes , and hearts , that you may close with divine truths , and be divine as the truths are ; that there may bee a consent of the heart with the truth : then the word of god will be sweet indeed . againe , here we see this divine truth , that a man when he hath the spirit of god , knowes things otherwise than hee did know them before , though he did not know them by outward revelation of hearing and reading , &c. and hee believes them otherwise than he did before : he sees them by a new light . it is not the same knowledge that an unregenerate man hath , with that he hath after , when god workes upon his heart : for then it is a divine supernatural knowledge . and it is not the same faith , and beliefe : the spirit of god raiseth a man up in a degree of creatures above other men , as other men are above beasts : hee gives new eyes , new ears , & a new heart ; he moulds him anew every way . therefore you have good men , somtimes wonder at themselves ( when god hath touched their hearts ) that they have had such shallow conceits of this and that truth before . now they see that they were in the darke , that they were in a dampe before , that they conceived things to be so and so , and thought themselves some body ; but when god opens their eyes , and takes away the skales , and lets them see things in their proper light , heavenly things , by a heavenly light , and with a heavenly eye ; they wonder at their former foolishnesse in divinity , especially so farre as concernes the gospell : for there is more in the scripture then pure supernaturall divinity , there are many other arts in the scripture . the gospell i say is a knowledge not of naturall men , or great wits , but of holy sanctified men . therefore we must not think that these things may be known by nature , &c. it is a sacred knowledge so much as will bring us to heaven , it is a knowledge of holy men , that have their hearts brought to love and tast , and relish that they know . therefore it is no wonder though a company of men of great partes live naughtily , they are no true divines , because they have no true knowledge . the divell is no divine , nor a wicked man properly ; though hee can discourse of such things , yet he is not properly a divine : because he knowes not things by a divine light , or heavenly things by a heavenly light . the knowledge of the gospell , it is a knowledge of sanctified , holy men : but to come neerer to our practise . if eye hath not seene , nor eare heard , nor hath entered into the heart of man , to conceive those things that god hath prepared for his : then let us make this the rule of our esteeme of any thing that is good , or any thing that is ill , make it a rule of valuation . the apostle here you see , hath a ranke of things above the sight of the eye , or the hearing of the eare , or the conceiving of the heart of man : if there be such a ranke of things above this ; then the greatest ills are those that eye hath not seene , nor eare heard , nor hath entred into the heart of man : and indeed they are so . wee grieve at the ague , and at the stone , and the goute , they are grievous things indeed ; oh ! but what bee these things that wee feele , and see , to those in another world , that wee cannot apprehend for the greatnesse of them ? the torments of hell wee cannot conceive , and understand them here : for it is indeed to bee in hell it selfe , to conceive what hell is : and therfore when god enlargeth mens spirits to see them , they make away themselves . and so for the greatest good ; these goods here , this outward glory , we can see through it . christ could see through all the glory in the world , that the divell shewed him . and these are things that wee can heare of , and here the utmost that can be spoken of them : therefore surely they are not the greatest good , there are more excellent things than they , because the eye sees them , the eare heares of them , and the understanding can conceive of them ; but there be things that the eye hath not seene , nor eare heard , not the soule conceived ; and those bee the joyes of heaven . and thereupon ( to descend to practise ) if this bee a rule to value things , that the best things are transcendent , beyond sence and comprehension : then shall i for those things that i can see , & can heare , and feele , and understand , shall i lose those excellent good things , tha● neither eye hath seen , nor eare heard ? &c. is not this desperate folly , to venture the losse of the best things , of the most transcendent things , that are above the capacitie of the greatest reaches of the world ? shall i lose all for pettie poore things , that are within my owne reach and compasse ? how foolish therefore are those that are given to pleasures ! they feele the pleasure indeed ; but the sting comes after . they delight in those ill things that they can heare , and heare al that can be spoken of them , and never thinke of the excellent things that eye hath not seen , nor eare heard , &c. let this make us in love with divine truthes in the scripture , with the gospel , that part of the scripture that promiseth salvation by christ , and all the graces , and priviledges of christianity , they are above our reach . wee study other things , we can reach them , we can reach the mysteries of the law by long study , and the mysteries of physicke , and to the mysteries of trades by understanding , & when men have done all , they may be fooles in the maine ; solomons fooles : they may do al these things , and be wise for particular things , by particular reaches of that which eie hath seen , and eare heard , &c. and then for the best things that are above the capacitie of men , they may die empty of all , and goe to the place o● the damned . to bee wise to salvation is the best wisdome . what a pittifull case is this , that god should give us our understandings for better things then wee can see or heare in this world , yet we imploy thē in things of the world wholly ? let us not doe as some shallow , proud heads , that regard not divine things ; the holy scriptures they will not vouchsafe to read once a day , perhaps not once a weeke ; nay , some scarce have a bible in their studies . for shame , shall we be so atheisticall ? when god hath provided such excellent things conteined in this booke of god , the testament , shall wee slight these excellent things for knowledge that shall perish with us ? as st. paul saith before the text : the knowledge of all other things is perishing , knowledge of perishing men . learne on earth that that will abide in heaven , sayth s. austin . if wee bee wise , let us know those things on earth , that the comfort of them may abide with us in heaven . therefore let us be stirred up to value the scriptures , the mysteries of salvation in the gospel , they are things that eye hath not seene , nor eare heard , &c. nay , i say more , that little that wee have here , by hearing truths unfolded , whereby the spirit of god slides into our hearts , and workes with them : there is that peace that a man hath in his heart , in the unfolding of the poynt of iustification , or adoption , or any divine comfort , that it breeds such inward peace and joy as is unspeakable and glorious . all that we have in the world is not worth those little beginings that are wrought by the hearing of the word of god here . if the first fruits here be joy oftimes unspeakable , and glorious , if the first fruits be peace that passeth understanding ; what will the consūmation , and perfection of these things be at that day ? againe here you see a ground of the wonderfull patience of the martyrs . you wonder that they would suffer their bodies to be torne , and have their soules severed so violently from their bodies : alas ; cease to wonder ; when they had a sence wrought in them by the spirit of god of the things that eye hath not seene , nor eare heard . if a man should have asked them why they wold suffer their bodies to be misused thus when they might have redeemed all this with a little quiet ? oh ! they would have answered presently , as some of them have done ; wee suffer these things in our bodies , and in our sences , for those that are above our sences , wee know there are things layd up for us that eye hath not seene , nor eare heard , &c. what doe you tell us of this torment , and that torment ? we shall have more glory in heaven then wee can have misery here : for wee can see this , and there is an end of it ▪ but wee shall have joy that eye hath not seene , nor eare heard , &c. as st. paul most divinely in diverse places in rom. 8. the things that wee suffer here are not worthy of the glory that shall be revealed . therefore let us not wonder so much at their patience as to lay up this ground of patience against an evill day when we may be drawne to seale the truth with our blood . by the way learne what popery is , they thinke to merit by their doing , but especially by their sufferings , though they be ill doers , and suffer for their demerits ; this is their glory . shall those stayned good workes ( put case they were good workes , they be defiled , and stayned , and as menstruous cloathes , as it is isaiah 64. ) shall they merit the glory to bee revealed , that is so great that eye hath not seene , &c. what proportion is there ? in merit there must be a proportion betweene the deed done , and the glory : what proportion is there betweene stayned imperfect defiled workes , and the glory to bee revealed ? should not our lives be almost angecall ? what manner of men should wee be in all holy conversation , considering what things are layd up in heavē , & we have the first fruits of them here ? can men be too holy and exact in their lives , that looke for things , that eye hath not seene , nor eare heard , &c. i wonder at the stupiditie , and hellish pride , and malice of mens hearts , that thinke any man can be too exact in the maine duties of christianity , in the expression of their love to god , in the obedience of their lives , in abstinence from the filthinesse of the world , and the like . can a man that lookes for these excellent transcendent things , be too careful of his life ? i beseech you your selves be judges . the end of the first sermon . hidden secrets revealed by the gospel . the second sermon . i. cor. 2. 9. as it is written , eye hath not seene nor eare heard , &c. the apostle sets out the gospell here with all the commendations that any skill in the world can be commended by . from the authour of it , god. from the depth of it , it is wisedome , in a mystery , hidden wisedome . from the antiquity of it , it was ordained before the world was . from the benefite and use of it , for our glory . god is content his wisedome should be honoured in glorifying us , such is his love . and then when it was revealed , that none of the princes of the world ( he meanes not onely commanding potentates , but he being a scholar himself , esteemed philosophers , pharisees , and learned men to be princes : because the excellencie of a man is in the refined part of man his soul ) none of these princes of the world , for all their skill and knowledge , knew this . in this verse hee shewes the reason why eye hath not seene , nor eare heard , &c. he removes knowledge , by removing the way and means of knowledge . the meanes of knowledge in this world is by the passage and entrance of the sences : now this heavenly mystery of the gospell , it is such a knowledge as doth not enter into the soule by the sences . the poynts we propounded , were these , i that god hath a people in the world , whom he favours in a speciall manner . then secondly , for these that he accounts his friends he hath prepared great matters . kings prepare great matters for those they meane to advance : what shall wee thinke then god will doe for his friends ? now these things prepared , they are great matters indeed , for in the third place they are such as eye hath not seene , nor eare heard , &c. and then in the fourth place the disposition , and qualification of those for whom god hath prepared such great matters , it is for those that love him , not for his enemies , or for all men indifferently , but for those that love him . of the first , and second i spake in the former , and i wil not now stand to speake of them , but enlarge my selfe in the two last . the things that god hath prepared for them that love him , are such excellent things , as neither eye hath seene , nor eare heard , &c. he meanes the naturall eye , and eare , and understanding or heart of man. there bee 3. degrees of discovery of heavenly things . first in the doctrine of them , and so they are hid to them that are out of the church . and then secondly , in the spirituall meaning of them , and so they are hid to carnall men in the church . and then thirdly , in regard of the full comprehension of them , as they are indeed , and so they are reserved for heaven : wee have but a little glimpse of them , a little light into them in this world . now in this place is meant the things that are discovered in the gospell , especially as they are apprehended by the spirit , together with the consummation of them in heaven . for they differ onely in degree , the discovery of the heavenly things in the gospell here the priviledges , and graces , and comforts of gods children , and the consummation of them in heaven . and wee may reason from the lesser to the greater , if so be that a naturall man , ( though hee have naturall eyes , and eares , and wits about him ) cannot conceive the hidden mysteries of the gospell , spiritually with application : much more unable is he , and much lesse can hee conceive those things of a better life . now the things of the gospell , the priviledges , the graces and comforts which christ the spring and head of them all , in whom all are , and whence we have all , cannot be comprehended by a naturall man , he can discourse of them as far as his natural wit conceives them ; but not understand heavenly things in their owne light as heavenly things , as the things of the gospell . they can talke of repentance ( that wee commonly speake of , which is a mystery ) but notwithstanding who knowes repentance by the light proper to it , but he that by the spirit of god hath sinne discovered to him in its owne colours ? h● knowes what it is to grieve for sin . the sicke man knowes what it is to bee sicke : the phisitian knows it by definition , by books , and so he can inlarge it : but if he be not sicke , the sicke patient will speake to better purpose . so there is a mysteryin the common things of the gospell ; repentance , and griefe for sinne . a holy man feels it another matter because he feeles sinne discovered by the spirit of god : and so in faith , in the love of god , and every grace of the gospell is a mystery . if one come to the schoolemen , they will tell you of faith , and dispute learnedly of it , and deduce this from that : but when he comes to be in extremitie ? when the terrours of the lord are upon him , when he comes to use it , he is a meere stranger to it : to cast himselfe being a sinfull creature into the armes of gods mercy , hee cannot doe it without a further light of the spirit discovering the hidden love of god to him in particular ; and so for other graces . therefore they do but speake of these things , ( men that are unsanctified ) as a blind man doth of colours , they inwardly scorne the truth they speake of : and those to whom they speake , if by the power of gods spirit they come to profit by the things they teach , if themselves be carnall , they hate them . a carnall man believes not a whit of what hee sayth : hee hath onely a common light for the good of others : a common illumination to understand and discover things , and a doctrinall gift to unfold things for other , and not for themselves : for themselves they scorne them in their hearts , and in their lives & conversations ; and they will speake as much , when it comes to selfe-deniall in preferment , in pleasures , in anything that is gainfull : tush tell him what hee hath taught , or what hee knowes out of the booke of god , he cares not , hee knowes them onely by a common light : but for a particular heavenly light with application , and taste to himself , springing from an alteration by the spirit , hee never knowes them so . therefore content not thy selfe with a common light : for together with our understanding , god alters the taste of the whole soule : he gives a new eye , a new eare , to see and heare to purpose , and a new heart to conceive things in another manner than he did before . but you will aske , how can a godly man know them at all , seeing eye hath not seen , nor eare heard , &c. i answer : first , the things of another life ( as wee see here ) are knowne by negation , as god is , by way of removing imperfections . the naturall eye sees them not , nor the naturall eare heares them not , &c. no , nor the spirituall eye , nor eare , in a full measure : so things transcendent , that are above the reach of man , are described in the scriptures by the way of denial , which is one good way of knowledge . that yee may know the love of god that is above knowledge , sayth the apostle , ephes. 3. that yee may know it more and more : but it is above all knowledge in regard of the perfection of it . as a man may see the sea , but hee cannot comprehend the sea : hee may be much delighted in seeing the sea , but hee sees neither the bottome nor the bankes , he cannot comprehend such a vaste body : he may see the heavens , but hee cannot comprehend them . so a man may know the things when they are revealed , but hee cannot comprehend them : apprehension is one thing , and comprehension is another ; there may be apprehension in a poore degree , sutable to the capacitie of the soule here : but alas it is farre from the comprehension that we shall have in heaven . that is one way of knowing them by way of negation , and deniall of imperfections to them . and then secondly , they are knowne ( as wee call it ) by way of eminence ; that is , by comparing them with other things , and preferring them before all other excellencies whatsoever ; as wee may see the sunne in water by resemblance : for god borrowes from nature termes to set out grace , and glory , because god will speake in our language , for they are called a kingdome and a feast , and a crowne by way of comparison . shallow men thinke there is a great deale in a kingdome ; and indeed so there is , if there were no other . there is great matters in a crowne , in the feasts of kings , and the like : but alas these be shaddowes , and there is no rhetoricke or amplification in this , to say they be shaddowes ; a shaddow is as much in proportion to the body , as these are to eternall good things ; the true reality of things , are in the things of another world , for eternity . if wee talke of a kingdome , let us talke of that in heaven . if of a crowne , of that wherewith the saints are crowned in heaven . if we talke of riches , they are those that make a man eternally rich , that hee shall carrie with him when he goes out of the world , what riches are those , that a man shall out live , and die a begger , and not have a drop to comfort him , as we see dives in hell had not ? here are riches indeed . so if we talke of beauty , it is the image of god that sets a beauty on the soule , that makes a man lovely in the eye of god. true beauty is to be like god. and to bee borne a new to that glorious condition , is the birth and inheritance . all these poore things , are but acting a part upon a stage for a while , as the proudest creature of all that is invested in them will judge ere long ; none better judges then they . this is one way of knowing the things of the gospell , by naming of them in our owne language . as if a man go into a forraine country , he must learn that language , or else hold his peace : so god is forced to speake in our owne language , to tell us of glory , and happinesse to come under the name of crownes , and kingdomes , and riches here . if god should set them out in their owne lustre , wee could not conceive of them . but thirdly , the most comfortable way , whereby gods people know the things of heaven , and of the life to come , is in regard of some tast , for there is nothing in heaven but gods children have a tast of it before they come there , in some measure : they have a taste of the communion that is in heaven in the communion they have on earth : they have a taste of that eternall sabbath , by some relish they have of holy exercises in these christian sabbaths . a christian is as much in heaven , as he can be , when hee sanctifies the holy sabbath , speaking to god in the congregation by prayer , and hearing god speake to him in the preaching of the word . that peace that wee shall have in heaven , which is a peace uninterrupted , without any disturbance , it is understood by that sweet peace of conscience here that passeth all understanding . we may know therefore what the sight of christ face to face will be , by the sight wee have of christ now in the word and promises : if it so transforme and affect us , that sight that we have by knowledge and faith here ; what will those sights doe ? so that by a grape wee may know what canaan is : as the spies , they brought of the grapes of canaan into the desart : we may know by this little taste , what those excellent things are . the fourth way is by authoritie , and discoverie . st. paul was wrapped up in the third heaven , he sayth , they were such things that he saw , that could not bee spoken of , strange things . and christ tels us of a kingdome . christ knew what they were , and the word tells us what they are : our faith lookes to the authoritie of the word . if wee had not the first fruits , nor any other discoverie . god that hath prepared them , hee sayth so in his word , and we must rest in his authoritie . and there are some that have been in heaven : christ our blessed saviour that hath taken into a perpetual union , the man-hood with the second person , which he hath knit unto it , he knowes what is there , and by this meanes wee come to have some kind of knowledge of the things to come . againe by a kind of reasoning likewise from the lesser to the greater , we may come to know not only the things , but the greatnesse of them . as , is there not cōfort now in a litle glimpse , when god shines upon a christians soule , when he is as it were in heaven ? is there such contenment in holy company●here ? what shall there be in heaven ? is there such contentment in the delights of this world , that are the delights of our pilgrimage ? they are no better , our houses are houses of our pilgrimage , our contentments are contentments of passengers , if the way , the gallery that leads to heaven , bee so spread with comforts , what bee those that are reserved in another world ? a man may know by raysing his soule from the lesser to the greater . and if the things that god hath provided in common for his enemies as wel as his friends : ( as all the comforts of this world ; all the delicacies , and all the objects of the sences , they are comforts that are common to the enemies of god , as well as his friends ) if these things be so excellent , that men venture their soules for them , and lose all to bee drowned in these things : oh ! what peculiar things are they that god hath reserved for his owne children , for those that love him ? when those that are common with his enemies , are so glorious and excellent ! these kind of wayes we may come to know them by the helpe of the spirit . those unmixed joyes , those pure joyes , that are full of themselves , and have no tincture in heaven , are understood by those joyes we feele on earth , the joy of the holy ghost , which is after conflict with temptations , or after afflictions , or after hearing , and meditating on good things : the heavenly joyes that flow into the soule , they give us a taste of that full joy that we shall have at the right hand of god for evermore . that comfort that we shall have in heaven , in the presence of god , and of christ , and his holy angels , is understood in some little way by the comfortable presence of god to the soule of a christian , when hee findes the spirit of god raising him , and chearing him up , and witnessing his presence : as oft-times to the comfort of gods people , the holy ghost witnesseth a presence , that now the soule can say , god is present with me , he smiles on me , and strengtheneth mee , and leads mee along . this comfortable way gods children have to understand the things of heaven , by the first fruits they have here : for god is so farre in love with his children here on earth , and so tender over them , that hee purposes not to reserve all for another world ; but gives them some taste before hand , to make them better in love with the things there ; and better to beare the troubles of this world . but alas , what is it to that that they shall know ? as it is 1 ioh. 3. now wee are the sonnes of god , but it appeares not what we shall bee : that shall bee so great in comparison of that we are , that it is sayd not to appeare at all : it appeares in the first fruits in a little beginnings ; but alas , what is that to that glory that shall bee ? our life is hid with christ in god. it is hid , there is no man knowes it in regard of the full manifestation : because here it is covered with so many infirmities , & afflictions , and so many scornes of the world are cast upon the beautie of a christian life : it is hid in our head christ. it is not altogether hid : for there is a life that comes from the root , from the head christ to the members , that quickens them ; but in regard of the glory that shall be , it is a hidden life . let us consider the reasons why god will have it thus ( to make it cleare ) before i goe further : we must be modest in reasons when we speake of gods counsels and courses . i will onely name them to open our understandings a little . first , it is enough that god will have it so : a modest christian will be satisfied with that , that god will have a difference betweene heaven and earth , gods dispensation may satisfie them . 2. god wil have a difference betweene the warring church , and the triumphing church . this life is a life of faith , and not of sight . we walke and live by faith . why ? partly to try the truth of our faith , and partly for the glory of god , that he hath such servants inn the world here , that will depend upon him , upon termes of faith , upon his bare word , that can say , there are such things reserved in heaven for me , i have enough : what a glory is it to god , that he hath those that will trust him upon his bare word ? it were no commendation for a christian to live here in a beautifull glorious manner , if hee should see all , and live by sight . if he should see hell open , & the terrours there , for him then to abstraine from sinne , what glory were it ? the sight would force abstinence . if he should see heaven open , and the joyes of it present , it were no thanks to be a good man : for sight would force it . the second reason is this , that god will have a known difference , between hypocrites , and the true children of god. if heaven were upon earth , and nothing reserved in faith , and in promise , every one would be a christian : but now the greatest things being laid up in promises , wee must excercise our faith to waite for them ; now there are none that will honour god in his word , but the true christian : that there are such excellent things reserved in another world , in comparison of which all these are base : there is none but a true christian that will honour god upon his word , that will venter the losse of these things here for them in heaven , that wil not lose those things that they have in reversion and promise for the present delights of sinne for a season ? wheras the common sort , they heare say of a heaven , and happinesse , and a day of judgement , &c. but in the meane time they will not deny their base pleasures and their rebellious dispositions , they wil crosse themselves in nothing : doe wee thinke that god hath prepared heaven for such wretches as these ? oh , let us never thinke of it . god therefore hath reserved the best excellencies for the time to come , in promises , and in his word , if we have grace to depend upon his word : and in the meane time goe on , and crosse our corruptions , it is an excellent condition to be so , it shewes the difference that god will have between us , and other men . againe thirdly , our vessells could not containe it : wee are uncapable , our braine is not strong enough for these things : as weake braines cannot digest hote liquors : so we cannot digest a large revelation of these things . as wee see st. peter was not himselfe in the transfiguration , hee forgot himselfe ; and was spiritually drunke with joy , with that hee saw in the mount ; hee wote not what hee said as the scripture saith , when hee said , master let us make three tabernacles , &c. nay saint paul himself , the great apostle , when hee saw things in heaven , above expression , that could not , nor might not be uttered , could not digest them . they were so great , that if he had not had somewhat to weigh him downe , to ballance him , hee had been overturned with pride : therefore there was a pricke in the flesh sent to paul himselfe to humble him . are wee greater than paul and peter , the great apostles of the jewes and gentiles ? when these grand apostles could not containe themselves , when they see these heavenly things , and but a glimpse of them , the one did not know what he said , and the other was humbled by way of prevention , with a pricke in the flesh ; and shal we think to conceive of these things ? no , we cannot : for that is to be in heaven before our time . these and the like reasons wee may have to satisfie us in this , why wee cannot conceive of the things to come as they are in their proper nature . god sayth to moses , when moses would have a fairer manifestation of god , no man can see me and live . if we would see god as he is , we must die . if we would see heaven , and the joyes of it as it is , wee must die first . no man can see the things that the apostle here speakes of , in their proper light and excellencie , but he must die first . they are not proportionable to our condition here : for god hath resolved that this life shall bee a life of imperfection , and that that shall be a perfect estate of perfect glory . alas , our capacities now are not capable , our affections wil not containe those excellent things ; therefore god traines us up by little , and little , to the full fruition , and enjoying of it . thus we see how wee come to have some knowledge of them , and why we have not a full knowledge of them here . well , to leave this , and goe on ; if this be so , then let us oft thinke of these things . the life of a christian is wondrously ruled in this world , by the consideratiō , and meditation of the life of another world , nothing more steeres the life of a christian here , then the consideration of the life hereafter : not only by way of comfort , that the consideration of immortal life , & glory , is the comfort of this mortall base life : but likewise by way of disposition , and framing a man to all courses that are good . there is no grace of the spirit ( in a manner ) but it is set on worke by the consideration of the estate that is to come , no not one . what is the worke of faith ? it is the evidence of things not seene . it sets the things of another world present before the eye of the soule , and in that respect it is victorious , it conquers the world ; because it sets a better world in the eye . where were the exercise of faith , if it were not for hope of such an estate which feeds faith ? the excellencie of faith is , that it is about things not seene : it makes things that are not seene to be seene ; it hath a kind of omnipotent power : it gives a being to things that have none , but in the promise of the speaker . and for hope , the very nature of hope is to expect those things that faith believes . were it not for the joyes of heaven , where were hope ? it is the helmet of the soule , to keepe it from blowes , and temptations . it is the anchor of the soule , that being cast within the vaile into heaven , stayes the soule in all the waves and troubles in this world : the consideration of the things to come , exerciseth this grace of hope ; we looke within the vaile , and cast anchor there upward , and not downeward , and there wee stay our selves in all combustions , and confusions by the exercise of hope . and where were patience ? if it were not for a better estate in another world , a christian of all men were most miserable . who would endure any thing for christ , if it were not for a better estate afterwards ? and so for sobrietie ; what forceth a moderate use of all things here ? the consideration of future judgement , that made even felix to tremble . the consideration of the estate to come , causes that we surfet not with the cares of the world , and excesse , but doe all that may make way for such a glorious condition . what enforceth the keeping of a good conscience in all things ? st. paul looked to the resurrection of the just and of the unjust ; and this made him exercise himselfe to keepe a good conscience . and so puritie and holinesse , that we take heed of all defilements in the world , that we bee not led away with the errour of the wicked : but keepe our selves unspotted . what forceth this , but the consideration of a glorious condition in another world ? he that hath this hope , purgeth himselfe . there is a purgative power in hope , a cleansing efficacie , that a man cannot hope for this excellent condition , but it will frame and fit the soule for that condition . can a man hope to appeare before a great person , and not fit himselfe in his deportment and attire before hand , to please the person before whom hee appeares ? so whosoever hopes to appeare before christ , and god , of necessitie that hope will force him to purge himselfe . let us not stand to search curiously into particulars , what the glory of the soule or of the body shall bee , ( the apostle discovers it in generall , we shall bee conformed to christ our head in soule and body ) but rather study how to make good use of them : for therefore they are revealed before hand in generall . and with all to humble our selves , and to say with the psalmist , lord what is man , that thon so farre considerest him ? sinfull man , that hath lost his first condition , and hath betrayed himselfe to thine , and his enemy , to advance him to that estate , that neither eye hath seene , nor eare heard , &c. this consideration will make us base in our owne eyes . shall not wee presently disdaine any proud conceits ? shall wee talke of merit ? what can come from a creature that shall deserve things that eie hath not seen nor eare heard ; that such proud conceits should enter into the heart of man ? surely grace never entred into that mans heart that hath such a conceite to entertaine merit . shall a man thinke by a penny to merit a thousand pound , by a little performance to merit things that are above the conceit of men and angels ? but a word is enough that way . and with humiliation , take that which alwayes goes with humiliation , thankefulnesse , even before hand . when the apostle s. peter thought of the inheritance immortall , and undefiled , &c. he begins , blessed be god , the father of our lord iesus christ , &c. hee could not think of these things without thankfulnesse to god. for wee should begin the life of heaven , upon earth , as much as may bee ; and what is that , but a blessing and praising of god ? now we cannot more effectually and feelingly praise god , than by the cōsideration of what great things are reserved for us : for faith sets them before the soule as present , as invested into them . now if we were in heaven already , we : should praise god , and do nothing else ; therfore faith making them sure to the soule , as if we had them , sets the soule on worke to praise god , as in ephes. 1. and in pet. 1. saint peter and paul , they could never have enough of this . thus wee should doe , and cheare and joy our hearts in the consideration of these things in all conflicts , & desolations : wee little thinke of these things , and that is our fault : wee are like little children that are born to great matters , notwithstanding not knowing of them , they carry not themselves answerable to their hopes : but the more the children grow into yeares , the more they grow in spirit and conceits , and carriage sitting the estates they hope for . so it is with christians at the first , when they are weake , they are troubled with this temptation , and with that , with this losse , and with that crosse : but when a christian growes to a full stature in christ , every petty crosse doth not cast him downe : hee thinkes , what shall i be dejected with this losse , that have heaven reserved for mee ? shall i bee cast downe with this crosse , that have things that eye hath not seene , nor eare heard , &c. prepared for me ? he will not ; he makes use of his faith to fetch comfort from these things that are reserved for him , that are unexpressible , and unconceiveable . and let us comfort our selves in all the slightings of the world. a man that hath great hopes in his own coūtry , if he be slighted abroad , he thinkes with himselfe , i have other matters reserved elsewhere , and i shall have another manner of respect when i come home . the world it knowes not god , nor christ , nor us : shall not we be content to go up and downe as unknowne men here , when god the father , and christ our saviour are unknowne ? there are better things reserved at home for us : therfore let us digest all the slightings and abusage of carnal men . and let us not envy them their condition that is but for terme of life , use it as well as they will ; that hath a date that will bee out wee know not how soone ? alas all their happinesse it is but a measured happinesse , it is within their understandings , their eyes can see it , and their eares can heare it : and when they can neither see nor conceive more in this world , then there is an end of all their sensible happinesse . shall we envie when they shall shortly be turned naked out of this world to the place of torment ? we should present them to us as objects of pitie , even the greatest men in the world , if wee see by their carriage they be void of grace ; but not envy any condition in this world . but what affection is due and suiting to the estate of a christian ? if we would have the true affection , it is admiration , and wonderment . what is wonderment ? it is the state , and disposition of the soule toward things that are new , and rare , and strange , that we can give no reason of , that are beyond our reach . for wise men wonder not , because they see a reason , they can compass things : but a christian cannot but wōder : because the things prepared , are above his reach : yea when he is in heaven , he shall not be able to conceive the glory of it : he shall enter into it , it shall bee above him , he shall have more joy , and peace then he can comprehend , the joy that hee hath there , it is beyond his ability , and capacity , beyond his power ; he shall not be able to compasse all . it shall be a matter of wonder , even in heaven it selfe ; much more should it bee here below . therefore the holy apostles when they speake in the scriptures of these things , it is with termes of admiration and wonderment , joy unspeakeable & glorious , & peace that passeth understanding , & when they speake of our deliverance , out of the state of darknesse into the state of grace , they call it a being brought out of darknesse into his mervailous light . and so god loved the world , he cannot expresse how , i ioh. 3. behold what love hath the father shewed us , that we should bee called the sonnes of god ? to be called , and to be , is all one with god , both beyond expression . againe , if this be so , that god hath provided such things as neither eye hath seen , nor eare hath heard , &c. begge of god first , the spirit of grace to conceive of them as the scripture reveals them : and then begge of god a further degree of revelation , that hee would more and more reveale to us by his spirit those excellent things . for the soule is never in a better frame , than when it is lift up above earthly things . when shall a man use the world , as though hee used it not ? when he goes about his businesse in a commanding manner , as seeing all things under him , when he is raysed up to conceive the things that are reserved for him above the world : that keepes a man from being drowned in the world : what makes men drowned in the world ? to be earth-wormes : they think of no other heaven but this , they have no other thing in their eye . now by the spirit discovering these things to the● that have weaned soules , it makes them goe about the things of the world in another manner , they will doe them , and doe them exactly , with conscience , and care , considering that they must give an account of all : but they wil doe them with reserved affections to better thing . therefore let us oft thinke of this , and labour to have a spirit of faith to believe them , that they are so , that there are such great things ; and then upon believing , the meditation of such excellent things will keepe the soule in such a frame , as it will bee fit for any thing without defiling of it selfe . a man that hath first faith , that these things are so : and then that hath faith exercised to thinke , and meditate what these things are , he may bee turned loose to any temptation whatsoever : for first of all , if there be any solicitation to any base sin , what will he thinke ? shall i for the pleasures of sin for a season , if not lose the joyes of heaven and happinesse , that eye hath not seene , &c. yet surely i shall lose the comfort and assurance of them . a man cannot enjoy the comfort of heaven upon earth , without self-deniall , and mortification : shall i lose peace of conscience , and joy in the holy ghost for these things ? when sathan comes with any bait , let us thinke hee comes to rob us of better than he can give : his bait is some present pleasure , or preferment , or contentment here ; but what doth he take from us ? that which eye hath not seene , nor eare heard , &c. hee gives adam an apple , and takes away paradise : therefore in all temptations consider not what he offers , but what we shall lose ; at least the comfort of what we shall lose ; we shall lose the comfort of heaven , and bring our selves to terrours of conscience . religion is not so empty a thing , as that wee need to be beholding to the divell for any preferment , or riches , or contentment , or pleasure . hath god set up a profession of religion , and doe wee thinke that we must bee beholding to his , and our enemy for any base contentments ? no ; it is a disparagment to our religion , to our profession and calling , and to our lord and master we serve , to thinke that hee will not provide richly for his : you see here he hath prepared things that eye hath not seene , &c. and by this likwise wee may judge of the difference of excellencies , the difference of degrees of excellencies may bee fetched from hence . the things that the eye can see , they may be excellent good things ; but if the eye can see them , there is no great matters in them . the thing that the eare heares by reports , are more than the eye sees ; wee may heare much that we never saw : yet if we can heare them , and conceive of them upon the hearing , they are no great matters : for the soule is larger than they . we conceive more than wee can heare ; the conceit is beyond sight , and hearing , if we can conceive the compasse , and latitude of any thing it is no great matter : for it is within the reach , and module , and apprehension of mans braine , it is no wondrous matter . i but then the things that are most excellent of all , they are above sight , and beholding , and hearing : and conceite , that the soule cannot wholly compasse , and reach them , those are the excellent things of a●l . the rule of excellencie is to know what wee can conceive , and what is beyond our comprehension : the wit of man can conceive all things under the heavens . all the knowledge we have comes within the braine of man , the government of states , and the like . oh! but the things that god hath provided for his , never came wholly within the braine of man ; and therefore they are the most excellent . and so by way of contraries for ills , what are the greatest ills ? those that the eye can see , that wee can feele , and heare of , and conceive ? oh! no , the greatest ills are those torments that never eye saw , that eare never heard of , it is to be in hell to know these things ; they are beyond our conceit , the worme that dies not , fire unquenchable , the things above our apprehension are the most terrible things . it is not the gout , or the stone ; men feel these things , and yet suffer them with some patience : these are not the greatest ills , but those of another world that are reserved for gods enemies , as the best things are those that are reserved for his friends . therefore let us make use of our understandings in laying things together , and make use of gods discovery of the state of christianitie , the excellencies of religion . why doth god reveale these things in the word ? that wee should oft meditate of them , and study them , that we may bee heavenly minded : for there are none that come to heaven , but they must have a taste of these before hand ; there are none ever enjoy them in perfection ; when the day of revelation shall come ( the gospell now is the time of revelation , but ) the day of revelation is the time of judgement , then we shall wee be revealed what we are . but in the meane time there is a revelation by the spirit in some beginnings of these things , or else we shall never come to have the perfection of them in heaven . if wee know not what peace , and joy , and comfort , and the communion of the saints , and the change of nature is here in sanctification , wee shall never know in heaven the fulfilling of it . and those that have the first fruits here , if they bee in a state of growth , that they desire to grow better continually , they shall no question come to the perfection : for god will not lose his beginnings : where hee gives earnest , he will make up the bargaine . therefore let us all that know a little what these things are by the revelation of the spirit , let us be glad of our portion : for god that hath begun , hee will surely make an end . the affection , and bent , and frame of soule due to these things is admiration , and not only simple hearing . if these things in their beginnings here , be set out by words of admiration , peace that passeth understanding , and joy unspeakable , and glorious : what affection , and frame of spirit is sutable to the hearing of those things that are kept for us in another world ? if the light that wee are brought into here bee admirable , great , wee are brought out of darknesse , into admirable wonderfull light : if the light of grace bee so wonderfull to a man that comes out of the state of nature , as it is indeed ; a man comes out of a dampe into a wonderfull cleare light ; what then is the light of glory ? therefore let us often think of it . those that are borne in a prison , they heare great talke of the light , and of the sunne , of such a glorious creature ; but being borne in prison they know not what it is in it selfe : so those that are in the prison of nature , they know not what the light of grace is : they heare talke of glorious things , and have conceits of them . and those that here know not the glory that shall bee after , when they are revealed , that affection that is due to them is admiration and wonderment . so god loved the world , that he gave his only begotten sonne ; and behold what love the father hath shewed to us , that wee should bee called the sonnes of god! what love ! he could not tell what , it is so admirable , and to know the love of god that is above all knowledge ! who can comprehend the love of god , that gave his sonne ? who can comprehend the excellency of christs gift ? the joyes of heaven by christ , and the misery of hell , from which wee are delivered , and redeemed by christ ? these things come from the gospell , and the spring from whence they come , is the large , and infinite , and incomprehensible love of god. and if it bee so , what affection is answerable but admiration ? behold what love ! if god have so loved flesh , and blood , poore dust & ashes ; so as to be heires of heaven , and of such glory as eye seesnot , nor cannot in this world , nor eare heares not , nor hath entred into the heart of man , till we come fully to possesse them ; let us labour to admire the love of god herein . and labour to know more and more our inheritance , as we grow in yeares , as children doe , they search into the great matters their parents leave them , and the nearer they come to enjoy them , the more skill they have to talke of them : so should wee , the more wee grow in christianity , and in knowledge , the more we should bee inquisitive after those great things that our father hath provided in another world : but to goe on . how shall we know whether these things be prepared for us or no ? whether wee bee capable of these things or no ? god hath prepared them , and he hath prepared them for those that love him ; but how shall wee know that god hath prepared them for us ? in a word , whom god hath prepared great matters for , hee prepares them for great matters : we may know by gods preparing of us , whether he hath prepared for us . god prepared paradise before adam was created : so god prepares paradise , he prepares heaven before wee come there ; and wee may know that wee shall come to possesse that , if we be prepared for it . what preparation ? if we be prepared by a spirit of sanctification ; and have holy desires , and longing after those excellent things : for certainly there is preparation on both sides . it is prepared for us , and us for it ; it is kept for us , and wee are kept for it : whom god keepes heaven for , he keeps them for heaven in a course of pietie and obedience . we may know it by gods preparing of us , by loosing us from the world , and sanctifying us to himselfe . thus a man may know whether those great things bee prepared for him , or no. but the especiall thing to know whether they be provided for us , or no , is love . god hath prepared them for them that love him : not for his enemies : hee hath prepared another place , and other things for them , those torments that eye hath not seene , nor eare heard , nor hath entred into the heart of man , for those that are his enemies , that would not come under his government : but these things are prepared for those that love him . for those that love him : especially that love is all in all , in the disposition of a holy man : all graces are one in the spring , which is love : they are severall in the branches , but they are one in the root . thus you have heard the use we are to make of this , that there is a reservation of a glorious condition for the people of god , so great , that neither eye hath seene , &c. but who bee the parties , that god hath prepared these things for ? for them that love him . this is the fourth part , the disposition of the parties for whom , for them that love him . why not for those that god hath elected ? why doth he not goe to the root of all ? the great things that god hath prepared for those that he hath chosen to salvation ? no , that is out of our reach ; hee would not have us goe to heaven , but rather goe to our owne hearts ; wee must search f●r our election not above our selves , but within our selves . why doth he not say , to them that believe in h●m ? because faith is the radical grace from whence the rest spring . but faith is a hidden grace many times , and the apostles scope is to poynt to such a disposition , that every one may know , that is more familiar . somtimes faith is hidden in the root , and it is shewed in the effect more th●n in it selfe , in love. a poore christian that is in the state of grace , that sayth , oh! i cannot b●lieve , aske him if hee love god ; oh , yes , he loves the preaching of the word , hee loves good people , and good bookes , and the like : when hee cannot discover his faith , hee can his love ; therefore the holy ghost sets it out by the more familiar disposition , by love , rather than faith . why doth hee not say , for those that god loves ? gods love is the cause of our love . because gods love is manifested more familiarly by our love to him : for that is alwaies supposed ; wheresoever there is love to god , and good things , there is gods love first . for our love to god is but a reflexion of that love hee beares to us : first , hee shines on us , and then the beames of our love reflect upon him ; therefore hee need not say , whom god loves ( though that be the cause of all ) but who love god , and know thereby that hee loves them . but why for them that love him , more than for any other thing ? because all can love , therefore hee sets downe this affection : there is no man living , not the poorest lazar in the world , that hath a heart , and affections , but he can love . he doth not say , that are prepared for this great christian , and that learned rabbi ; no , but for all that love him , bee they poore or rich , great or small , all those that love him . therefore hee sets down that to cut off all excuses : yea , and all that love him , bee they never so many , are sure to have these great things prepared for them . god hath prepared these things for those that love him . to come therefore to some observations . the first generall thing is this , that god d●th qualifie all those in this world , that he hath prepared heaven and happinesse for in another world . the cause of it is his free love : but if you aske mee what qualification the persons must have ? they are such as love him . this is not the proper cause why , but t●e qualification of the persons ●on ●hom these things are . there must bee an inward disposition and qualification , before wee come to heaven : all those that hope for heaven without presumption , must have this qualification , they must bee such as love him . why ? the scripture is plaine , 1. no uncleane thing shall enter into heaven : no whoremonger , or drunkard , or filthy person : bee not deceived sayth the apostle , you thi●ke god is merciful , and christ died , &c. but neither such , nor such as you are , ( and your consciences tell you so ) shall ever enter into heaven . we must not think to come è coeno in coelum , out of the mire and dirt of sin , into heaven : there is no such sudden getting into heaven ; but there must be an alteration of our dispositions , wrought by the spirit of god , fitting us for heaven . 2. another is that that i touched before , that heaven and earth differ but in degrees : therefore what is there in perfection , must be begun here . then againe thirdly , it is impossible for a man if he be not truly altered , to desire or wish heaven as it is holy . he may wish for it under the notion of a kingdome , of pleasure , and the like : but as heaven containes a state of perfect holinesse , and freedome from sinne , hee cares not for it . a man that is out of relish with heavenly things , and can taste onely his base sinnes , whereon his affections are set and exercised , cannot rellish heaven it selfe . a common base sinner , his desires are not there . there must bee some proportion between the thing desired , and the desire ; but here is none , hee is not fit for that place , being an unholy wretch . therefore his own heart tells him , i had rather have this pleasure and honour that my heart stands to , than to have heaven , while hee is in that frame of desire : therefore there is no man that can desire heaven , that is not disposed aright to heaven before . beetles love dunghils better than oyntments , and swine love mud better than a garden ; they are in their element in these things : so take a swinish base creature , he loves to wallow in this world : tell him of heaven , hee hath no eyes to see it , no eares to heare it , except hee may have that in heaven , that his heart stands too ( which hee shall never have ) he hath no desire of heaven . therfore in these , and the like respects , of necessitie there must be a disposition wrought before wee come there . these things are prepared for those that love god. if this be so , let us not feed our selves with vaine hopes : there are none of us , but we desire , at least wee pretend that we desire heaven ; but most men conceive it onely as a place free from trouble and annoyance , and there are goodly things they heare of , kingdomes , crownes , and the like ; but except thou have a holy , gracious heart , and desir●st heaven that thou mayest be free from si●ne , and to have communion with christ , and his saints , to have the image of god , the divine nature perfect in thee , thou art an hypocrite , thou carriest a presumptuous conceit of these things , thy hope will delude thee , it is a false hope . every one that hath this hope , purgeth hims●lfe : every one , hee excludes none . doest thou defile thy selfe , and live in sinful courses , and hast thou this hope ? thou hast a hope , but it is not this hope : for every one that hath this hope , purgeth himselfe . no , no , how ever in time of peace , and pleasure , and contentment that god followes thee with in this world , thou hast a vaine hope ; yet in a little trouble , or sicknesse , &c. thy owne conscience will tell thee another place is provided for thee , a place of torment , that neither eye hath seene , nor eare heard , nor hath entred into the heart of man to conceive the misery of it . there is not the greatest man living , when hee is troubled , if he be a sinfull man , whose greatnesse can content him : all his honour , and friends , cannot pacifie that poore conscience of his ; but death , the king of feares , wil affright him : he thinks , i have some trouble in this world , but there is worse that rem●ines , things that he is not able to conceive of . let us not therfore delude our selves , there is nothing will stand out but the new creature , that we finde a change wrought by the spirit of god ; then wee may without presumption , hope for the good things which neither eye hath seene , &c. againe , we see in the second place , gods mercie to us , the qualification is within us , that we need not goe farre to know what our evidence is . sathan abuseth many poore christians ; oh , i am not elected , i am not the childe of god. whither goest thou man ? doest thou breake into heaven ? when thou carriest a soule in thy breast , and in that soule the affection of love , how is that set ? whither is thy love carried , and thy delight , and joy , those affections that spring from love ? thy evidence is in thine own heart , our title is by faith in christ ; his righteousnesse gives us title to heaven : but how knowest thou that thou pretendest a just title ? thou hast the evidence in thy heart . what is the bent of thy soule ? whither is the poynt of it set ? which way goes that ? doest thou love god , and divine things , and delight in them ? then thou mayst assure thy selfe that those things belong to thee , as verily as the scriptures are the word of god , and god a god of truth . when thou findest the love of god in thy heart , that thy heart is taught by his spirit to love him , then surely thou mayst say , oh , blessed be god that hath kindled this holy fire in my heart . now i know that neither eye hath seene , nor eare heard , nor hath ent●ed into the heart of man , those excellent things that are layd up for me . the end of the second sermon . hidden secrets revealed by the gospel . the third sermon . 1. cor. 2. 9. eye hath not seene , &c. saint paul as we heard before , gives a reason in these words , why the princes of this world , ( not onely the great men , that oft-times are not the greatest clerkes , but the learned men of the world , princes for knowledge ) why they were ignorant of the mysteries of the gospell . now the fourth is the disposition of those for whom he doth all this , the qualitie hee infuseth into them ; they are such as love him . 1. he hath prepared them before all eternitie , he prepared happinesse for us before we were ; nay , before the world was . as hee prepared for adam a paradise before he was ; hee created him , and then brought him into paradise : so hee prepared for us a kingdome with hims●lfe in heaven , a blessed estate before wee were : i. e. in election , before the heavens were . and then in creation , hee prepapared the blessed place of the happy soules of happy persons hereafter , where he himselfe is ; he prepared it for himselfe , and for all those that he meanes to set his love upon from the beginning to the end . and then secondly , hee prepared them more effectually in time , he prepared these things when christ came in the flesh , and wrought all things for us , in whom we have all . of these things thus prepared , he sayth , eye hath not seene , nor eare heard them , &c. in what sence it is meant , wee heard before . now take the whole of the matter , the meaning is , the matters of grace , the kingdome of grace , and the kingdome of glory , they are but one . for ( to adde this by the way ) the kingdome of heaven in the gospell , includes three thing . first , the doctrine of the gospell , the publishing of it . and then secondly , grace by that doctrine . and thirdly , glory upon grace , the consummation of all . so the mysteries of salvation , is first the doctrine it selfe , that is the first degree of the kingdome . the doctrine it selfe is a mysterie to all those that never heard of it : for what creature could ever conceive how to reconcile iustiee and mercie , by devising such a way , as for god to become man , to reconcile god and man together ? that emmanuel , hee that is god with us , should make god and us one in love : this could bee no more thought of , than adam could thinke of himselfe to bee made a man ▪ when hee was dust of the earth . could man when he was worse then dust , in a lost damned estate , think of redemption ? it is impossible for a man that cannot tell the forme , and the quintessence , that cannot enter into the depth of the flowers , or the grasse that hee tramples on with his feet , that hee should have the wit to enter into the deepe things of god , that have been concealed even from the angels themselves , till god discover them . i adde this , to illustrate what i sayd before : therefore the doctrine it selfe , till god discover it out of his owne breast , was concealed to the angels themselves ; and since the discovery , they are students in it , and looke and pry into it . but where the doctrine is no mysterie , but is discovered : there the application , and spirituall understanding , to those that have not the light of the spirit , is such a thing , as eye hath not seene , nor eare heard ; and therfore we must have a new light , a new eye , a new eare , and a new heart , before wee can apprehend the gospell , though we understand it for the literall truth . as for the things of glory , wee have no conceit of them fully , but by a glimpse , and weak apprehension ; as a childe conceives of the things of a man , by some poore , weake resemblances . as st. paul sayth , when i was a childe , i spake as a childe , i thought as a childe : so when we are now children , in comparison of that perfect estate wee shall attaine in heaven , we think and speake as children , of these holy and heavenly things that shall be accomplished in another world . and observe this too , that when wee would understand any thing of heaven , and see any thing , say , this is not that happinesse i look for , i can see this , but that is not to be seene . and when we heare of any thing that is excellent , i can heare this , it is not my happinesse : and when we comprehend any thing , i can comprehend this , therefore it is not the happinesse i looke for : but those things that are above my comprehension , that are unutterable , and unexpressible . moreover , let us bee stirred up to thinke it a base thing for a christian to lose the comfort and assurance hee hath of these thing : that eye hath not seene , nor eare heard , for any earthly thing whatsoever . wee account it a poore thing of esau , to sell his birth-right for a messe of pottage . and we all smart for adams ill bargaine that hee made , to sell paradise for an apple . and it was a cursed sale that iudas made , that sold christ himselfe for 30 pieces of silver : surely it is that that every carnall man doth , and howsoever wee cannot lose heaven , yet it should be our indeavour to enjoy heaven upon earth , to enjoy the assurance of this condition . when we doe any thing to weaken our assurance , and to weaken our comfort , what do we but with adam lose heaven for an apple , and with esau , part with our birth-right , as much as the assurance , and comfort of it is , for a messe of pottage ? therefore let us account it a base thing to bee overmuch in love with any earthly thing , whereby we may weaken , though wee could lose the comfort , and assurance of this happy condition , which is so transcendent . all wicked men , and indeed all men , whether good or bad , as farre as they fall into sinne , are fooles ; the scripture termes them so . there is none wise indeed but the true christian , and that christian that preserves the sence and feeling , and assurance of his happy condition . for those that love him . the disposition of the parties is , they are such as love god. he sayth not , such as are elected , because that is a thing out of our reach to know ; but by going upward , by going backward , to goe from our grace to our calling ; & from thence , to election . nor such as believe , because that is lesse discernable than love . nor the love of god to us : for that is supposed when wee love him ; our hearts being cold , they cannot be warme in love to him , but his love must warme them first . love is such an affection as commands all other things , therefore hee names that above all . and love is such a thing as every one may try himself by : if he had named either giving , or doing of this or that , men might have sayd , i cannot doe it , or i cannot part with it ; but when he names love , there is none but they may love . the poynt considered was , that there must be a qualification of those that heaven is provided for . they must bee such as love god , such as are altered and changed , and sanctified to love him ; because no uncleane thing shall enter in thither ; because wee cannot so much as desire heaven without a change ; we cannot have communion there with christ , and those blessed soules , without likenesse to them , which must be by a spirit of love : our natures must bee altered : therefore it is a vaine presumption for any man to thinke of heaven , unlesse he finde his disposition altered . for wee may read our eternall condition in heaven , by our disposition upon earth . the apostle peter sayth , 1 pet. 1. blessed bee god , the father of our lord iesus christ , that hath begotten us to a lively hope of an inheritance immortall , and undefiled ▪ reserved in heaven . so that the inheritance in heaven , wee are begotten to it , wee must be new borne , we must have a new birth before wee can inherit it , hee hath begotten us to an inheritance immortall , &c. hee that is not a childe , may not thinke of an inheritance . put case there bee never so many glorious things in heaven , that eye hath never seene , nor eare ever heard , &c. if our names be not in christs will , that we are not his , and prove our selves to be his , by the alteration of our dispositions , what are all those good things to us , when our names are not contained there ? it is called a hope of life , a lively hope ; because hee that hath this hope , purgeth himselfe , it makes him vigorous and active in good : if his hope of life make him not lively , he hath no hope of life at all . therefore those that will looke for heaven , that sathan abuse them not by false confidence , let them looke whether god have altered their hearts , that the worke of grace be wrought in some measure . for god hath not ordained these great things for his enemies , for blasphemers , that take gods name in vaine , that run on in courses contrary to his will , and word , that live in sinnes against the light of nature ; do you thinke he hath provided these great matters for them ? he hath another place for them . therefore let us not be abused by our owne false hearts , to thinke of such a happy condition : unlesse we finde our selves changed , unlesse we be new borne , we shall never enter into heaven . lord , lord , say they , christ brings them in pleading so , lord , lord ; not that they shall say so then , that is not the meaning : but now they cherish such a confidence ; oh , we can speake well , and we can pray wel , lord , lord. oh , thou vaine confident person , thy confession , and profession , lord , lord , shall doe thee no good . i will not so much as owne thee , away hence thou worker of iniquitie , thy heart tels thee , thou livest in sinnes against conscience ; away , avaunt , i will none of thee . god in mercie to us will have the triall of the truth of our evidence in us . the ground of all our salvation is his grace , his free favour , and mercie , in his owne heart ; but we cannot goe thither , he would have us to search within our selves , and there we shall finde love. — god hath prepared for those that love him . in particular therefore , those that god hath provided so excellent things for , they are such as love him . they are such first of all that are beloved of him ; and shew that they are beloved of him , by their love to him . therefore when the papists meet with such phrases , they think of merit : he hath provided heaven for them that love him , and shew their love in good workes . but we must know , that this is not brought in as a cause why , but as a qualification of the persons who ; who shall inherit heaven , and who shall have these great things ? it is idle for them to thinke , that these things are prepared for those , whom god foresees would doe such and such good workes : it is as if we should thinke hee hath provided these happy things for those that are his enemies . for how could he look for love from us in a state of corruption , when the best thing in us was enmitie to him ? is it not a vaine thing to looke for light from darknesse ? to look for love from enmity and hatred ? therefore how could god foresee any thing in us , when he could see nothing but enmity and darknesse in our dispositions by nature ? and then ( as we shall see afterward ) this love in us , it must bee with all our heart , and soule , and might , it is required and commanded ; and when wee doe all this , wee doe but what wee are bound to doe . but they abuse such places upon so shallow ground , that indeed it deserves not so much as to be mentioned . to come then to the poynt it selfe , the disposition of those that shal come to heaven then , is , they must be such as love god. now hee names this , because these two goe alwayes together : there goes somewhat of ours together with somewhat of gods to witnesse to us what god doth . there goes our choyce of god , with his chusing of us ; our knowing of god , with his knowledge of us ; our love to him , with his love to us ▪ therefore because these are so connexed , and knit together , hee takes the one for the other ; and to make it familiar to us , hee takes that which is most familiar to us , our love to him . now hee names this above all other affections ; because love is the commanding affection of the soule , it is that affection that rules all other affections , hatred , and anger , and joy , and delight , and desire ; they all spring from love : & because all duties spring from love both to god and man , therefore both tables are included in love . and when the apostle would set downe the qualification of those that shall enjoy these things , he sayth , they are for those that love him . because it stirres up to all dutie , and addes a sweet qualification to every duty , and makes it acceptable , and to rellish with god ; it stirres up to doe , and qualifies the actions that come from love , to bee accepted . all duties to man , spring from love to man ; and love to man from love to god : it is the affection that stirres up the dutie , and stirres up the affection fit for the dutie : it stirres up to doe the thing , and to do all in love . whatsoever wee doe to god , or man , it must bee in love ; all that god doth to us , it is in love , hee chuseth us in love , and doth every thing in love ; and all that wee doe to god , it must be in love . therfore he names no other affection but this , because it is the ground , the first borne affection of the soule : therefore christ sayth , it is the great commandement to love god ; it is the great commanding commandement , that commands all other duties whatsoever , it is the first wheele that turnes the whole soule about . againe , it is such an affection as cannot bee dissembled : a man may paint fire , but hee cannot paint heat ; a man may dissemble actions in religion , but he cannot affections : love is the very best affection of truth : a man may counterterfeit actions ; but there is none that can love but the childe of god. god hath prepared these things for those that love him . then againe , without this , all that we doe is nothing , and wee are nothing : wee are nothing but an emptie cymball : whatsoever we doe is nothing ; all is emptie without love . my sonne , give me thy heart , that is , if thou wilt give mee any thing , give mee thy affections , or else they are still-borne actions , that have no life in them . if wee doe any thing to god , and doe it not in love , hee regards it not ; that is the reason why hee mentions love in stead of all : it is so sweet an affection , and so easie , what is more easie than to love ? it is comfortable to us to consider that god hath made this a qualification of those that hee brings to heaven , they are such as love him . but why doth he set down any qualification at all , and not say , for christians ? because profession must have expression : when god sets down a professor of religion , hee sets him downe by some character that shall discover him to be as hee is termed . how doest tho● know thou art good ? doest thou love god ? or call upon god ? as it is in other places , to all those that call upon his name . to let us know that religion and holinesse is a matter of power , wouldst thou know what thou art in religion ? doest thou love god ? or call upon god ? it is not to be tolerated , to be christians , to professe as demas : oh no ; but they must bee such , as from the heart root are good , such as love god. therefore darke disputes of election & predestination , at the first especially , let them go : how standest thou affected to god , and to good things ? look to thy heart , whether god have taught it to love or no , and to relish heavenly things : if he hath , thy state is good ; and then thou mayest ascend to those great matters of predestination , and election : but begin not with those , but goe first to thine owne heart , and then to those deep mysteries afterward . if a man love god , hee may looke back to election , and forward to glorification , to the things that eye hath not seene , nor eare heard , &c. but see first what god hath wrought in thy heart , what affection to heavenly things ; & thence from thy affections to goe backward to election , and forward to glorification , there is no danger in it . to come therfore to expresse more particularly this affection of love , which is the disposition that god requires and workes in all those that hee intends heaven to . let us search into the nature of this love to god. what it is to love , we need not bee taught , for all men know it well enough ; it is better knowne indeed by the affection , than by discourse ; what it is to love , is knowne by those that love , better than by any books or treatises whatsoever : for it is the affection that is in all men . naturall love , it is in those that have no grace at all ; and civill love , in those that are evill men . they know what it is to love , by reason of that wilde fire , that carnall love that is in them , that transports them . a man may see the nature of it in those , as well as in any : for set aside the extravagant nature of it , in such kinde of persons , we may see the nature of it : therefore i wil not meddle with that poynt , it is needlesse . i come therefore to this love of god , to shew how this streame of affection shold be caried in the right chanel to god the right object of it , who onely can make us happy by loving of him . other things by loving of them , they make us worse , if they bee worse than our selves : for such as we love , such we are . indeed our understandings make us not good or ill , but our love doth . by loving god , & heavenly things , wee become good : our affections shew what we are in religion . there bee foure things in this sweet affection , in true naturall love . there is an estimation & valuing of some good thing , especially when the love is to a better , when it is not between equals . now there is a great distance betweene god and us . there is a high esteeme in common love , love will not stoope to nothing : there cannot be love maintained , but upon sight of a supposed excellencie : love will not stoope , but where it sees somewhat worth the valuing : therefore there is a high esteeme of somewhat as the spring of it . and that is the reason that wee say a man cannot bee wise , and love , in earthly things : because love will make a man too much to value those things that hee that apprehends better would not . in the second place , there is a desire to be joyned to it , that we cal the desire of union in the third place , upon union , and joyning to it , there is a resting , a complacencie , and contentment in the thing to which wee are united : for what is happinesse it selfe , but fully to enjoy what we love ? when we love upon judgement , and a right esteeme , to enjoy , that is happinesse , and contentment indeed . in the fourth place , where this true affection is , there is a desire of contentment to the party loved , to please him , to approve our selves to him , to displease him in nothing . every one knowes that these things are in that affection by nature . look to carnal self-love , a man may know what it is to love : the affection is all one in both . take a man when hee makes himselfe his idoll , as till a man love god , hee loves himselfe above all , hee is the idoll , and the idolater : hee hath a high esteeme of himselfe ; and those that doe not highly esteeme him , hee swels against them . againe selfe-love makes a man desire to enjoy himselfe , and to enjoy his content , to procure all things that may serve for his contentment . now when the spirit of god hath purged our hearts of this carnall idolatry of selfe-love , and selfe-seeking , and sufficiencie , & contentment ; in himselfe ; then a man puts god in stead of himselfe , grace , and the spirit doth so ; and in stead of highly esteeming of himselfe , hee esteemes highly of god , and of christ , and religion : then in stead of placing a sufficiencie in himselfe , and the things of this life , and resting in them , there is a placing of sufficiencie in god all-sufficient : and in stead of seeking his owne will , and content in all things . mens mihi pro regno . my minde is to mee a kingdome : then a man seeks to give contentment to god in all things , and to bee a foole , that hee may be wise ; and to have no will , and no delight in any thing that cannot stand with the pleasure of , and obedience to god. thus a man by knowing what his owne naturall corruption is , he may know what his affection is to better things . first of all , there must bee an estimation , an esteeme of god , and christ ; for to avoyd misconceit , wee take both these to bee one , god our father in christ , and christ. whatsoever christ did for us in love , hee did it from the love of the father , who gave him : and when we speake of the love of god , wee speake of the love of christ to us . therfore there must bee a high esteeming , and valuing , and prizing of god above all things in the world , and of his love . now this must needs be so : for where grace is , it gives a sanctified judgment ; a sanctified judgement values and esteemes things as they are . now the judgement apprehending god and his love to bee the best thing to make us happy , prizeth it above all , whom have i in heaven but thee ? psal. 73. and what have i in earth in comparison of thee ● he prizeth god and his love above all things in the world . now if we would know if we have this judgement , wee may know it by our choyce ; this valuing it is known by choyce : for what a man esteemes and values highly , hee makes choyce of above all things in the world . what men make choyce of , is seene by their courses : we see it in holy moses , heb. 11. hee had a high esteeme of the estate of gods people that afflicted people : as afflicted as they were , yet hee saw they were gods people , in covenant with him , and more regarded of him , than all the people in the world besides : and upon his estimation hee made a choyce , hee chose rather to suffer afflictions with the people of god , than to enjoy the pleasures of sinne for a season his choyce followed his esteeme : so if we value and esteeme god , and religion , and love god above all things , we wil make choice of the lord. as saint peter sayth , iohn 6. when christ asked them , will you also forsake me ? sayth hee , lord , whither shall wee goe ? wee have made choyce of thee , whither shall wee goe ? thou hast the words of eternall life . let us doe that in truth , that hee for a time failed to doe , when hee sayd , though all forsake thee , yet will not i. if wee make this choyce of christ , from the truth of our hearts , this shewes our esteeme . what is thy choyce ? is it religious wayes , and religious company ? is it the feare of god above all things ? one thing have i desired , that i may dwell in the house of god for ever , and visit his temple . psalm . 27. hast thou with mary , made choyce of the better part ? doest thou value thy selfe as a member of christ , and an heire of heaven , as a christian above all conditions in this world ? ( for what a man esteemes , hee values himselfe by ) then thou art a true lover , thou hast this love planted in thy heart ; because thou hast a true esteeme ? you see paul accounted all dung and drosse in comparison of the excellent knowledge of christ. oh! that wee could come to that excellent affection of saint paul , to undervalue all things to christ , and the good things by christ , and religion . certainly it is universally true , where christ is loved , and god in christ , the price of all things else fall in the soule : for when we welcome christ , then farewell all that cannot stand with christ. againe , our esteeme is knowne by our willing parting with any thing for that that we esteeme , as a wise merchant doth sell all for the pearle . wee may know therefore that wee esteeme god , and his truth : for they goe together , god , and his truth , and religion ; wee must take god with all that hee is cloathed with , wherein he shewes himselfe unto us . if wee sell all for the truth of god , and part with all , & deny all for the love , and obedience of it , it is a signe wee have an esteeme answerable to his worth , and that we love him . those therfore that will part with nothing for god , nor for religion , and the truth , when they are called to it , doe they talke of love to god ? they have no esteeme , they value not god ; if they did esteeme him , they would sell all for the pearl . therefore those that halt in religion , that care not which way religion and the truth goes , so they may have honour , and pleasures in this world , where is their esteeme of the gospell , and of the truth of christ , and of god ? they have no love , because they have no estimation . againe , what we esteem highly of , wee speake largely of . a man is alwayes eloquent in that hee esteemes : it will put him to the extent of his abilities , to bee as eloquent as possible hee can bee : you never knew a man want words for that hee prized , to set it out . therefore when wee want words to prayse god , and to set out the value of the best things , it is an argument wee have poore esteeme of them . all goe together , god , and the things of god : what doe wee talke of loving god , and despise christians , and religion ? they are never severed . if a man esteeme the best things , hee will be often speaking of them . if a man set his affections upon a thing , it will suggest words at will. therefore those that are cleane out of their theame , when they speake of good things , are to seeke . alas , where is the affection of love ? where is esteeme ? esteeme it makes a readinesse to speake . esteeme likewise carries our thoughts : wouldest thou know what thou esteemest highly ? what doest thou thinke of most , and highest ? thou mayest know it by that . wee see the first branch , how wee may know we love god , if wee have a high esteeme , and valuing of god , by these signes . secondly , where there is true love , and affection , there is a desire of union , of knitting and coupling with the thing loved , of necessi●tie it must be so : for love is such a kinde of affection , it drawes the soule all it can to the thing loved ; it hath a magneticall force , the force of a load-stone . every one knowes what this meanes . this affection of love makes us one with that wee love . if a man love the world , hee is a worldling ; a man of the world ; because affection breeds union : though a man bee never so base in choosing , whatsoever a man loves , he desires union with it , and being so , hee hath his name from that hee loves : hee that loves the world , is a worldling , an earth-worm . now if there be the love of god , as in covenant , as a father in christ , for so we must conceive of god , there will bee a desire of fellowship and communion with him by all meanes , in the word and sacrament , &c. if a man desire strangenesse , that he cares not how seldome hee receive the sacrament , or come into gods presence , is here love ? how can love and strangenesse stand together ? thou art a strange person from god , and the things of god , thou hast no joy in his presence , where thou mayest enjoy his presence here in holy things in this world , if thou delight not in his presence , and in union with him , how canst thou say , thou lovest him ? can a man say he loves him , whose company hee cares not for ? thou carest not for gods company , thou mayest meete him in the word and sacraments , and in good company , where two or three are gathered together , i will be in the middest . doest thou pretend thou lovest god , if thou carest not for these ? thou hast no fellowship in this businesse : all that rellish not heavenly things , they doe not love . now to try whether we have this branch of love , that is , a desire of union . where therefore there is a desire of union with the partie loved , of uniting to that person ( for we speake of persons ) there wil bee a desire of communion ▪ a desire of vnion will breed a desire of communion ; that is , there will be a course taken to open our mindes : if we have a desire of communion with god , wee will open our soules often to him in prayer ; and we will desire that hee will open himselfe in speaking to our hearts by his spirit : and wee will desire that he will open his minde to us in his word : wee will bee carefull to heare his word , and so maintain that sweet and heavenly commerce betweene him and our soules , by this entercourse of hearing him , and speaking to him . where two or three are gathered together , i will bee in the midst . therefore th●se that make no conscience either of hearing the word , or of prayer publicke and private , a●d of using the glorious libertie wee have in christ , of free accesse to the throne of grace , that doe not use this prerogative and priviledge to cherish that union and communion they may have with god , they love not god , and christ ▪ strangenesse is opposite to love , and it dissolves , and disunites affections ; therefore when wee are strange to god , that we can goe from one end of the weeke to the other , and from the beginning of the day , to the end of it , & not be acquainted with god , and not open our soules to him , it is a signe wee have no love , because there is no desire of union , and communion with him . againe , where wee love , we consult and advise , and rest in that advice , as comming from a loving person ; especially if he bee as wise as loving : so in all our consultations , wee will goe to god , and take his counsell ; and when wee have it , wee will account it the counsell of one that is wise and loving . those therefore that trust to their owne wits , to policie , and such like , what doe they speake of love , when they make not use of that covenant that is betweene god and them ? they consult not with him , they make not his word , the man of their counsell ; they goe not to him by prayer for advice , they commit not their wayes to him , as the psalmist speaketh . and this distinguisheth a good christian from another man. a good christian hee is such a one as acquaints himselfe with his god , and wil not loose that entercourse hee hath with god , for all the world . as daniel , hee would not but pray , they could not get him from it with the hazard of his life . againe , where this desire of union , and joyning is , there is a desire even of death it selfe , that there may be a fuller union , and a desire of the consummation of all things . therefore so farre as wee are afraid of death , and tremble at it , so farre we want love . when the contract is once made betweene christ and the soule of a christian , for him to feare the making up of the mariage , when wee are now absent from the lord , to feare the sweet , eternal communion wee shall have in heaven , where we shall have all things in greater excellencie , and abundance , it is from want of faith and love . therefore we should bee ashamed of our selves , when wee finde such thoughts rising in our hearts ( as they will naturally ) to bee basely and distrustfully afrayd of death . saint paul sayth , i desire to be dissolved , and to bee with christ , that is good , nay it is much better for mee ; nay , it is best of all to bee with christ : therefore you see it stirred up his desire , i desire to bee dissolved , and to bee with christ. come lord iesus , come quickly , sayth the church , revel . 22. and the spirit in the spouse , stirres up this desire likewise , come , the spirit and the spouse say , come . and wee should rejoyce to thinke there are happier times to come , wherein there will bee an eternall meeting together that nothing shall dissolve , as the apostle sayth , 1 thessal . 4. 17. when wee shall bee for ever with the lord . oh! those times cheare up the heart of a christian before hand . now where these things possesse not the soule , how can wee say , that wee love god ? in cant. 1. the church beginnes , let him kisse mee with the kisses of his mouth : shee desires a familiar communion with christ in his word and ordinances , let him kisse me , &c. let him speake by his spirit to my heart . in this world christ kisseth his church with the kisses of his mouth . but in the latter end of the canticles , make haste my beloved ; she desires his second coming : thinks it not enough to have the kisses of his mouth , make haste my beloved , and bee as the young roes upon the mountaines of spices , that is , come hastily from heaven , the mountaine of spices , and let us meet together my beloved . these things be somwhat strange to our carnall dispositions : but if wee hope ever to attaine to the comfort of what i say , wee must labour that our hearts may bee brought to this excellent condition , to desire the presence of christ ; that is , the second propertie of love . the third is to rest pleased and contented in the thing when wee are joyned with it , so farre as wee are joyned with it , to place our contentment in it , and it is in the nature of that affection to place contentment in the thing wee desire to have , whenwe have it once . now wee may know this our contentment , whether wee rest in god , or no , by the in ward quiet and peace of the soule in all conditions ; when whatsoever our condition be in this world , yet wee know wee have the light of gods countenance , and can rest , and bee content in it , more than worldly men in their corne , and wine , and oyle , as david sayth , psalm . 4. i rejoyce more in the light of thy countenance , than when they have their corne , and wine , and oyle . when wee can joy , and solace our selves with the assurance of gods favour , and love in jesus christ. being justified by faith , we have peace with god , and rejoyce in god , as it is rom. 5. wee rejoyce in god as ours . therfore those that goe to outward contentments , that run out to them , as if there were not enough in god , and divine things , to content their soules , but they must be beholding to the divell , a●d to the flesh , for contentments ; this is not to rest in god. hee is over-covetous whom god cannot content . if we be in covenant with him , hee is able to fill our soule , and all the corners of it : hee is able to satisfie all the delights and desires of it : hee is a gracious father in christ. whither should wee goe from him for contentment ? why should wee goe out of religion to content our selves in ●vain recreations & pleasures of sinne for a season , when wee have abundance in god ? and where there is contentment , there will be trusting in him , and relying upon him . a man will not rely upon riches , or friends , or any thing : for where we place our contentment , we place our trust . so farre as we love god , so farre wee repose affiance and trust in him ; he will be our rock , & castle & strength ▪ wouldest thou know whether , thou restest in him or no ? in the time of danger , whither doth thy soule run ? to thy purse , if thou bee a rich man ? or to thy friends if thou bee a worldly minded man ? every man hath his castle to flye to . but the name of the lord is a strong tower : hee that is a childe of god , flieth thither for refuge , and there hee covereth himselfe , and is safe . he enters into those chambers of divine providence , and goodnesse , and there he rests in all troubles . therefore aske thy affections whither thou wouldest runne , if there should come a confusion of all things : when men are apt to say , oh! what will become of us ? and they think of this and that : a good christian hath god to rest in ; he hath god reconciled in christ , and in his love he plants himselfe in life and death . he makes god his habitation and his castle , as it is psalm . 18. i love the lord dearly , my rock and my fortresse . and moses in psalm . 90. for his psalme it is , thou hast been our habitation from everlasting to everlasting . wee dwell in thee ; though in the world we are tossed up and downe , and live and die , yet wee alway dwell with thee . so a christian hath his contentment , and his habitation in god , he is his house he dwells in , his rocke , his resting place , his centre in which he rests , come unto mee , and yee shall finde rest to your soules . when a man is beat out of all contentments he may know by this , whether he love god , or no : as david when hee was beat out of all , and they were ready to stone him ; but hee trusted in the lord his god. so in losses , and crosses , hast thou contentment in god , thou wilt fetch what thou losest out of the love of god ; and what thou art crossed in , thou wilt fetch out of gods love : thou wilt say , this and that is taken from mee , but god is mine , i can fetch more good by faith from him , than i can lose in the world . a soule that is acquainted with god , when hee loseth any thing in the world , he can fetch it out of the ●cuntain and spring . he is taught to love god , he is skilfull this way , to pitch his hope and affiance in god , where he hath enough for all crosses . let us labour to bring our souls more and more to this , and then wee shal know what it is to love god , by this placing of our contentment in him . take all from me , sayth holy a●stin , so thou leave mee thy selfe : so a christian can say , take all from mee , so i have god. indeed where shall a man have comfort in many passages of his life , if he finde it not in religion ? what will become of a man in this uncertaine world , if hee have not somewhat where hee may place his content ? oh! he will finde before hee die , that hee is a wretched man , hee knowes not where to finde rest , and contentment before he die ; hee will bee beat out of all his holds here , either by sicknesse , or one thing or other . the fourth and last is , where the true affection of love to god is , it stirs up the soule to give all contentment to god , to doe all things that may please him . this is the nature of love , it stirs up to please the partie loved . isaacks sons saw that their father loved venison , therfore they provided venison for him . those that know what god loves , will provide what they can , that that god may delight in . he loves a humble , and a believing heart . thou hast wounded me with one of thine eyes . the eye of faith , when the soule can trust in the word , & humbly go out of it self : his delight is in a broken yeelding heart , that hardnes not it selfe against his instructions , but yeelds . a broken heart that lies low , & heares all that god saith , oh , it is a sacrifice that god is much delighted in : a humble spirit is such a spirit as god dwels in . he that dwels in the highest heavens , dwels in a humble spirit . doth god delight in a meeke , broken , humble spirit ? oh , then it will be the desire of a christian to have such a spirit as god may delight in . a meeke soule is much esteemed , the hidden man of the heart is much prized ; search in gods word what hee delights in , and let us labour to bring our selves to such a condition as god may delight in us , and we in him , & then it is a signe wee love him , when wee labour to procure all things that may give him content . you know that love where it is , it stirres up the affections of the partie to remove all things that are distastfull to the partie it loves . therefore it is a neat affection ; for it will make those neat , that otherwise are not so , because it will not offend : much more this divine heavenly affection , when it is set on a right object , upon god , it is a neat , cleanly affection , it will purge the soule , it will worke upon the soule a desire to bee cleane , as much as can bee , because god is a pure , holy god , and it will have no fellowship with the workes of darknesse . therfore as much as humane frailtie will permit , the soule that loves god , it will studie puritie , to keep it selfe unspotted of the world . it will not willingly cherish any sinne that may offend the spirit . those therefore that are carelesse of their wayes , and carriage , and affections , that make nothing of polluting , and defiling their affectictions , and their wayes , there is not the love of god in their hearts . it stirres up shame to be offensive , in the eyes of such a one , especially if they be great , there is both love and respect meet together , where it is a reverentiall love with respect , there is a shame to bee in a base , filthy , displeasing cōdition . god hates pride and idolatry , &c. therefore a man that loves god , will hate idols , and all false doctrine , and worship that tends this way : his heart will rise against them ; because hee knows god hates it , and all that take that course ; he observes what is most offensive to god , and hee will avoyd it , and seeke what is pleasing to him . god and christ are wondrously pleased with faith . thou ha●t wounded mee with one of thine eyes . faith , and love from faith wounds the breast of christ : therefore let us labour for faith . oh woman , great is thy faith . it it is such a grace , as bindes and overcomes god , it honours him so much . let us ther●fore labour for faith , and in believing for all graces : they are things that god loves , therefore let us labour to be furnished with all things that he loves , especially those graces that have some excellencie set upon them in the scripture , wee should most esteeme . isaac when he was to marry rebecca , he sends her jewels beforehand , that having them , shee might bee more lovely in his eye . so christ , the husband of his church , that hee might take more delight and content in his church , hee sends her iewels before hand , that is , hee enricheth his church with the spirit of faith , meeknes , humilitie and love , and all graces , that he may delight , and take content in his spouse . those that have not somwhat that god may d●light in them , they have not the spirit of love . those therfore that rebell in stead of giving god content , that resist the spirit , and the motions of it , in the ministery , and in reprehension , and the like : those that live in sinnes directly against gods command , that are common swearers , and filthy persons , neglecters of holy things , prophane , godlesse persons ; doe they talke of the love of god , and of heaven ? you may see the filthinesse of their hearts , by the filthiness that issues from them . god keepes not such excellencies for such persons : the love of god , and living in sinnes against conscience , will not stand together . a demonstration of love is , exhibitio operis , the exhibition of somewhat to pleas● god. shew me in thy course what thou doest to please god. if thou live in courses that are condem red , never talke of love . it is a pittifull thing , to see in the boso●e of the church , under the glorious revelation of divine truth , that men should live apparantly , and impudently in sins against conscience , that glory in in theirshame . it is a strange thing that they should glory in their prophanenesse , and swaggering , that they should glory in a kinde of atheistical carriage : as they have beene bred , so they will bee still . many are marred in that , they are either poysoned in their first breeding , or neglected in it . to see under the glorious gospel of christ , that those that thinke they have soules eternall , that they should live in impudēt base courses , voyd of religion and humanitie , onely to satisfie their owne lu●ts , in stead of satisfying and obeying god ; men that live in the bosome of the church , as beasts , and yet hope to be saved as well as the best : oh! but the hope of the hypocrite , the hope of such persons will deceive them . oh! let us labour therefore to have this affection of love planted in our hearts ; that god by his spi●it would teach us to love him , and to love one another . this affection of love must bee taught by god , it is not a matter of the braine to teach that , but a matter of the heart . god only is the great schoolmast●r and teacher of the heart , he must not onely command us to love , but teach our affections by his holy spirit , to enable our affections to love him . where love is in this regard likewise to give content , there will bee love of all those whom the partie we approve our selves to , loves . is there any of ionathans posterity , saith david , that i may doe good to them for his sake . the soule that loves god , and christ , sayth , is there any good people , any that carry the image of god , and christ ? it will bee sure to love them , it will doe good to ionathans posteritie . those that hate them that carry the image of god , and christ , that their stomacke riseth against good men ; how do they love him that begets when they love not him that is begotten ? there cannot be the love of god in such a man : undoubtedly if we love god , wee shall love his children , and any thing that hath gods stamp upon it : wee shall lov● his truth , and his cause , and religion , and , whatsoever is divine , and toucheth upon god , wee shall love it , because it is his . it is such an affection as sets the soule on worke to thinke , wherein may i give content to such a person ? it is full of devices & inventions to please : therefore ●t thinkes , can i give consent in loving such , and such ? as christ sayth , he that respects these little ones it is to me , it is accountable on my part , i will see it answered . if the love of christ be in us , wee will regard this because wee will thinke , christ will regard me for the good i doe for his sake , and in his name , to this and that partie . thus we see how we may try this sweet aff●ction , and not deceive our owne soules . and therefore where there is a desire of giving content , there will bee a zeale against all things , to remove all things in our places , and callings , that may offend : it will carry us through all difficulties , to please him , it will make us willing to suffer . i will please him , by suffering some indignitie for his cause . i will doe it , that i may ingage his affection to mee . therefore the disciples gloried in this , when they were thought worthy to suffer for christs sake . where there is a desire to please god , it is so farre from being ashamed , or afraid to suffer , that it joyes in this : oh! now there is , occasion given to shew that god respects me more , if i , for his sake , stand out in his quarrel , and breake through all difficulties . it will make us please him in all things that wee are capable , in all things that we can doe any way in our standings ; as christ describes it out of moses , to love god with all our minde , with all our soule , and with all our strength , where love is , it sets all on worke to please , and give content . it sets the minde on worke to studie , wherein shall i please god ? and it will study gods truth , and not serve him by our owne inventions : wee must serve and love god after his minde ; that is , as hee hath commanded . it will set the wits on work to understand how he will be served , and to love him with all our soule , & with all our heart , that is with all our heart , that is with the marrow and strength of our affections , with all my strength , bee a man what hee will be ; if hee bee a magistrate , with the strength of his magistracy , if he be a minister , with the strength of his ministeriall calling : in any ●●ndition i must love him , with al that that condition inableth me to . for it is a commanding affection , and being so it commands all within and without to give content to the person loved : it commands the wit to devise , and the memorie to retaine good things ; it commands joy , and delight , it commands anger to remove hindrances : and so all outward actions , love commands the doing of all things , it sets all on worke . it is a most active affection , it is like to fire , it is compared to it , it sets all on worke and commands all that man is able to doe . therefore those that studie not in all their indeavours according to their callings and places according to every thing that god hath intrusted them with , to please god , and to honour him in their conditions , they love not god. what a shame is it , that when god hath given us such a sweet affection as love , that hee should not have our love againe ? when wee make our selves happy in loving him . he is happy in his owne love , the father , sonne , and holy ghost , but when hee intends to make us happy , it is a shame that wee should not bestow our affections upon him . much might bee sayd to this purpose for the triall of our selves whether we love god , or no. let us not then forget these things : for it is the command both of the old and new testament , they run both upon love . i give you a new command , sayth christ , and yet it is no new command , but old and ordinarie . but it is commanded now in the gospell ; that is , it is renewed by new experiments of gods love in christ , that we should love him , as hee hath loved us , which is wonderfully ; that wee should love him , and love one another . and all this is in this affection , as we see when the holy ghost would set out the disposition and qualification of such , as those great things are prepared for , that neither eye hath seen , nor care heard , nor hath entred into the heart of man , hee sets it downe by this , they are for those that love him . finis . sermon the fourth . 1 cor. 2. 9. as it is written eye hath not seene , nore care heard , nor hath entred into the heart of man , the things that god hath prepared for them that love him . that which hath already been sayd should force us to begge the spirit of god to teach the heart , to teach us the things themselves the inside of them : for a spirituall holy man hath a spirituall knowledge of outward things , of the creatures , hee fees another manner of thing in the creature then other men doe . as another man hath a naturall knowledge of spirituall things , so a holy man hath a spirituall knowledge even of the ordinary workes of god , and rayseth , and extracts a quintessence out of them , that a worldly man cannot see to glorifie god , and to buyld up his faith in the sense of gods favour , &c. this i adde by the way to that . but the highest performance of this that there are things provided for gods people , that neither eye hath seene , nor eare hath heard , &c. it is reserved for another world : for the promises of the gospell have then their fulfilling indeed . these words are true of the state of the gospell here now : but they have their accomplishment in heaven , for whatsoever is begun here , is ended there : peace , begun here , is ended there ; joy that is begunne here , it shal bee ended there ; communion of saints that is begun here , it shall be ended there ; sanctification that is begun here , it shall be ended there : so all graces shall be perfect , and all promises performed then . that is the time indeed when god shall discover things that neither eye hath seene , nor eare heard &c. in the meane time , let us learne to beleive them , and to live by faith in them , that the●e are such things . and god resetves not all ●or another world , but gives his children a tast of those things before hand to comfort th●m in their distresses in this world ; as indeed there is nothing in this world of greater use , and comfort to rayse them , then the beginnings of heaven upon earth : a little peace , & joy in the holy ghost will make a man swallow all the discontents in the world . now god is so far good to us , as that he lets us have som● drops of these things before . hand to rayse up our spirits , that by a tast we may know what great things hee hath reserved for us : but of these things , and the use of them i spake before . we came then to speake of the qualificatiō of the persons for them that love him . not that we love god first , and then god prepares these things for us : but god prepares them , and acquaints us what he meanes to doe with us , and then we love him . a christian knowes before , what title he hath in christ to heaven , and then he works : he knowes christ hath wrought salvation for him , and then he workes out his salvation in a course tending to salvation in a course tending to salvation : for there must be working in a course tending to the possession of salvation , that christ hath purchased , wee must not worke , and thinke by it to merit heaven : wee know wee have heaven , and those great things in the title of christ , and then wee fall on loving , and working . there is a cleane contrary order , betweene us , and those mercinaries , they invert the order of god , for , for whom god hath prepared these things , hee discovers them to the eye of faith , and then faith works by love : this i adde by the way . now he sets downe this description of those persons for whom these excellent things are prepared , by this affection of love , by this grace of love , as being the fittest for that purpose to describe a christian. faith is not so fit , because it is not so discernable ; we may know our love , when wee cannot know our faith. oft times those that are excellent christians , they doubt whether they beleive or no : but aske them , whether they love god , and his truth , and children or no ? oh yes ! they doe . now god intending to comfort us , sets out such an affection , as , a christian may best discerne : for of all affections , we can discerne best of our love . but to come to the affection it selfe , there are 3. things in love . there is the affection , passion , grace , of love wee speake of the grace here . the affection is naturall . the passion is the excesse of the naturall affection , when it over flowes its bound . grace is the rectifying of the naturall affection , and the elevating , and raysing it up to a higher object then nature can pitch on . the spirit of god turnes nature into grace , and workes corruption , and passion out of nature , and passion out of nature , and elevates , and rayseth that , which is naturally good , the affection of love , to be a grace of love , hee rayseth it up to love god ( which nature cannot discover ) by spiritualizing of it , hee makes it the most excellent grace of all . so that while i speake of the love of god , thinke not that i speake of the meet aff●ction , but of the affection that hath a stamp of grace upon it : for affections are graces , when they are sa●ctified . and indeed all graces ( set illu●ination a side which is in the understanding ) spring from this . what is true grace , but joy , and love and delight in the best things , and all others spring from love ? what doe wee hate , but what is opposite to that we love ? and when are we angry , but when that we love is opposed , and wronged ? then there is a ho●y zeale : so that indeed all grace is in the aff●ctions , and all affections are in this one primitive affection , this first borne , and bred affection , love . i speake of it then as a speciall grace . now the way of discerning of it wee heard partly before . the way to discerne of this sanctified affection , this grace , is to know what wee esteeme : for love it is from an estimation . and likewise in the second place esteeme breeds a desire of union . and desire of union breeds content in the thing , when wee have it . and contentment in the person breeds desire of contenting backe againe . these things i stood on , and will not presse further . let us examine , and trie our selves oft by our affections , how they stand biassed , and poynted , whether to god , and heaven whether to god , and heaven ward , or to the world : for we are , as we love . for what wee love , we ( as it were ) marry ; and if wee joyne our love to baser things , we marry baser things and so debase our selves : if wee joyne in our affections to things above our selves , to god , and spirituall things , we become spirituall as they are . so that a man stands in the world betweene two goods , somewhat that is better then himselfe , and something that is meaner ; and thereafter as hee joynes in his affections , thereafter hee is : for the affection of love to god , and to the best things makes him exellent ; and his affection to baser things make him base . let a man be never so great in the world , if his affections to base , he is a base person : therefore wee have the more need ●o trie our affections . but to answere some cases breifly . it will be objected , may we not love any thing but god , and holy things ? may we not love the creatures , because it is here specified as a note of those , that these things are prepared for those that love god ? yes ; we may love them , as we see somewhat of god in them ; as every creature hath somewhat of god in them ; whereupon god hath the style of every creature that hath good in it . hee is called a fountaine , a rocke , a shield , every thing that is good : to shew that the creatures , every one hath somewhat of god ; hee would not have taken the style of the creature else . we may love the creature as it hath somewhat of god in it , a being , or comfortable being , or somewhat , and as it conveyes the love of god to us , and leads us back againe to god. there is no creature , but it convey●s , some love , and beames , & excellency of god to us , in some kinde , and leads us to god : so we may love other things . we may love men and love god in them , and love them for god , to bring them to god , to leave a holy impression in them , to bee like god , there is no question of this : but the love of god that is the spring of all . but it will bee sayd by some weake conscience , how shall i know i love god , when i love the world , and worldly things ? i love my children , and other things ( perhaps that are not ill ) i feare i love them more then god. we must know for this , that when two streames run in one channell , they runne stronger then one streame , when a man loves other good things ; nature goes with grace , so nature going with grace , the streame is strong : but when a man loves god and christ , and heavenly things , there is grace only , nature yeilds nothing to that . when a man loves his children or his intimate friends , &c. nature going with grace , it is no wonder , if the streame bee stronger when two streames runne in one . so corruption in ill actions oft times carry the affections strong . as in many of our loves there is somewhat naturall , that is good , yet there is some corruption , as to love a man for ill ; here nature , and corruption is strong : but in supernaturall things grace goes alone . then againe we must not judge by an indeliberate passion , by what our affection is carried suddenly , and indeliberately to : for so wee may joy more in a sudden thing , then in the best things of all , as in the sight of a friend there may bee a sudden affection : but the love of god it is a constant streame , it is not a torrent but a current , that runnes all our life-time : therefore those affections to god , and heavenly things in a christian they are perpetuall ; they make no great noyse perhaps , but they are perpetuall in the hear● of a christian : a sudden torrent , and passion ●nay transport a man , but yet he may have a holy and heavenly heart . i speake this for comfort . i , but my love to god is faint and little . well , but it is a heavenly sparke , and hath divinity in it ; it is from heaven , and is growing , and vigorous and efficacious : and a little heavenly love , will wast all carnall love at length , it is of so vigorous , and constant a nature . it is fed still by the spirit ; and a little that is fedde , and maintained , that is growing , that hath a blessing in it , ( as the love of god in the hearts of his hath : for god continually cherrisheth his owne beginning ) that little shall never be quenched , but shall overgrow nature at length ; and eate out corruption , and all contrary love whatsoever . though for the present wee see corruption over-power , and oppresse grace : yet the love of god being a divine sparke , and therefore being more powerfull ( though it bee little ) then the contrary , it hath a blessing in it to grow till at length it consume all . for love is like fire ; as in other properties so in this , it wasts , and consumes the contrary ; and rayseth up to heaven , and quickens , and enlivens the persons , as fire doth : and it makes lightsome dead bodies , it transformes them all into fire like it selfe . so the love of god by little and little transformes us all to bee fiery , it transformes us to be lovers . these cases needed a little touching to satisfie some , that are good , and growing christians , and must have some satisfaction . but it may bee asked againe , ( as indeed wee see it is true , ) what is the reason that sometime meaner christians have more loving soules , then great schollers , men of great parts ? one would thinke that knowledge should increase love , and affection . so it doth if it be a cleare knowledge ; but great wits and pates and great schollers busie themselves about questions , and intricacies , and so they are not so much about the affections a poore christian oft times takes those things for granted , that they study , and dispute , and canvasse , and question : there is a heavenly light in his soule that god is my father in christ , and christ god and man is my mediator hee takes it for granted , and so his affections are not troubled ; whereas the other having corruption answerable to his parts , great wit , and great corruption , he is tangled with doubts , and arguments ; he studies to informe his brayne , the other to be heated in his affections . a poore christian , cares not for cold nicities that heate not the heart , and affections ; he takes these for granted if they be propounded in the scripture ; instead of disputing , h●e beleives , and loves , and obeys ; and that is the reason that many a po●re soule goes to heaven with a great deale of joy , when others are tangled , and wrapped in their owne doubts : so much for satisfying of these things . to goe on therefore to give a few directions how to have this heavenly fire kindled in us , to love god , considering such great things are provided for those that love god , it is a matter of consequence , as we desire heaven we must desire this holy fire to bee kindled in us . let us know for a ground ( as it were ) that it is our duty to aime at the highest pitch of love that wee can , and not to rest in the lowest . the lowest pitch of loving god , is to love god because he is good to us , that is good , the scriptures stoupes so low as to allow that , god would have us love him , and holy things for the benefit wee have by them : but that is mercinarie if we rest there : but god stoupes to allure us by promises , and favours , though wee must not rest there but we must love god , not for our selves , but labour to rise to this pitch , to love our selves in god ; and to see that we have happinesse in god , and not in our selves ; our being is in him , we must love our selves in him , and be content to be lost in god : that is , so to love god , that if he should cast us away ( his kindnesse is better then life ) doe others what they will we will love him , and our selves for his excellencies , and because we see our selves in him , and are his children , we must labour to rise to that , and that is the highest pitch that we can attaine to , we must know that for a ground . and know this for another , that when we speake of the love of god , we speake of love incorporate into our conversations , and actions , not of an abstracted love and affection ; but of love in our places , and callings , and standings , love invested into action . therefore the scripture sayth wee must love god , with all our minde with all our heart , with all our power , and strength , that is , in our particular places . to make it cleare . when we speake of love to god , we speake of love to him in our particular callings . he loves god that is a magistra●e , and executes justic● for gods sake ; and he that is a minister , and teacheth the people conscionably for gods sake , and shewes them the way to heaven . he loves god as a man in the common wealth , a states man , &c. that in that place seekes the glory of god , and the good of the church , and religion . shall men talke of love to god , and their affections are stirred up i know not whereabout ? no , it is an affection that is discovered in actions . how can wee love god with all our might , except as farre as our might extends our love extends ? how farre doth thy activitie , thy power , thy sphere , that thou canst doe any thing , stretch ? so farre must thy love , and thou must shew thy love in all the powers , and abilities that god hath furnished thee with . for a man that hath great place , and opportunity to doe good , and to thinke it enough onely to love god in his closet , &c. this is not the love wee speake of . a man must love god with all his might , as hee stands invested in relation this way or that way . the love of god in a private man , will not serve for a magistrate , or a publik man : hee must shew hi love in his place by standing in the gappe , to hinder all the ill , and to doe all the good hee can , every man must doe so , but such a one more especially , because god hath tru●●ed him with more ; well , these things premised , to come to some directions how to come to love god ? first of all , the way to love god is to have a heavenly light , to discover what wee are in our selves , and our emptinesse : for being as we are , we can never love god till wee see in what need wee stand of his favour , and grace , that wee are damned creatures else . now when we come to have our eyes opened to see our sinfulnesse , and emptinesse , we will make out to god , and make out to his mercy in christ above all things . indeed the first love is the love of dependance before we come to a love of friendship , and complacency with god : a love to goe out to him , and to depend upon him for mercy , and grace , and all . a love that riseth from the sense of our misery , and goes to him for supply . there is a sweet concurrence of misery , and mercie ; of emptinesse , and fulnesse ; of beggery , and riches . now when wee see our owne misery , and beggery , and sinfulnesse , and then a fulnesse in god to supply , of riches to enrich us every way , then this breeds a love ; this is the way to all other loves that follow . and where this is not premised , and goes before , a man will never delight in god. in luke 7. that good woman she loved much , why ? much was forgiven her , many sinnes were forgiven her . so when the soule shall see what need it hath of forgiving mercy , of pardoning mercy , and how many great debts god hath forgiven us in christ , there will bee a great deal of love because there is a great deal forgiven . and we must begin indeed with seeing the infinite mercy of god before any other attribute of god , and then we shall love him after . this is the first thing . there is no soule that ever loves god so , as the poore soule that hath been abased with the sense of sinne , and its emptinesse ●●at it is empty of all goodnesse , and then sees a supply in the mercy of god in christ ; those soules love god above all . another way to love god , is to consider of his wonderfull goodnesse , to meditate , and thinke of it , he is good , and doth good , it is a communicative goodnesse . let us thinke of his goodnesse , and the streaming of it our to the creature . the whole earth is full of the goodnesse of the lord. what are all the creatures , but gods goodnesse ? wee can see nothing but the goodnesse of god , what is all the creatures but deus explicatus , god unfolded to our senses ? he offers himselfe to our bodies , and soules , all is gods goodnesse . and then see this goodnesse fitted to us , it is a fit goodnesse that comes from god , he is good , and doth good , and so fitly , he proportions his goodnesse : for hee hath fitted every part of us , soule , and body with goodnesse , all the senses with goodnesse : what doe we see but goodnesse in colours ? what doe we heare but his good in those delights that come that way ? we tast , and feele his goodnesse , against the cold we have cloathing in hunger , wee have food , in all necessities in all exigences wee have fit considerations of god for all necessities whatsoever outward . but then for our soules , what food hath he for that ? the death of christ his owne sonne to feed our soules . the soule is a spirituall substance , and hee thought nothing good enough to feed it but his own sonne ; wee feed on gods love in giving christ to death , and on christs love in giving himselfe to death . the soule being continually troubled with the guilt of some sinne or other , it feeds on this , it is nourished with christ every day more , and more , especially at the sacrament . thus we see how god hath fitted his goodnesse to us . and then in particular dangers , how hee fits us with severall deliverances , so seasonably , as we may see gods love in it . then as gods goodnesse is great , and fit , so it is neare us ; it is not a goodnesse a farre off , but god followes us with his goodnesse in whatsoever condition wee bee : hee applies himselfe to us , and hee hath taken upon him neare relations , that hee might bee neare us in goodnesse , hee is a father , and every where ▪ to maintaine us . hee is a husband , and every where to helpe ; hee is a friend , and every where to comfort , and counsell : so his love it is a neare love : therefore hee hath taken upon him the nearest relations , that we may never want god , and the testimonies of his love . and then againe this goodnesse of god which is the object of love , it is a free goodnesse meerely from himselfe , and an overflowing goodnesse , and an everlasting goodnesse , it is never drawn drie , hee loves us unto life everlasting : he loves us in this world , and followes us with signes of his love in all the parts of us , in body , and soule , till hee hath brought body , and soule to heaven to enjoy himselfe for ever there . these , and such like considerations may serve to stirre us up to love god , and direct us how to love god. benefits will worke upon a beast as it is isaiah ● . heare oh heavens , and hearken oh earth , the oxe knoweth his owner , and the asse his masters cribbe : but my people have forgotten mee . proud men become ba●er , and more brute then the very brutes : benefits will moove the very brute creatures . so i say these favours to us in particuler should moove us , except wee will bee more brute , then the brutes themselves . especially to moove us all , consider some particularities of favours to us more then to others : for specialties doe much increase love , and respect . consider how god hath followed thee with goodnesse outwardly , when others have beene neglected . thou hast a place in the world , and riches , and friends , when many other excellent persons want all these . there are some common favours to all christians : as the favour wee have in christ , forgivenesse of sins , sanctification , and such other favours . but there bee some specialties of devine providence , whereby it appeares that gods providence hath watched over us in some particulars more then others , those bee speciall ingagements . and is there any of us that cannot say that god hath dealt specially in giveing them some mercie more then to others ? i adde this therefore to the rest . againe to help● us to stirre up this grace of love , consider those examples of loveing , of those that have then lived in former times : take david , and paul , and other holy men . david wonders at his owne love . lord how doe i love thy law ? and have wee not more cause comparing the grounds of our affection , when wee have more then they in those times ? what , did hee wonder at his love of gods law , when the canon was so short ? they had onely moses , and some few bookes ; and wee have the canon inlarged , wee have both the old , and new testament : shall not wee say much more , how doe i love thy law , thy gospell , and divine truthes ? this should shame us , when they in darke times so loved the truth of god , and wee see all cleare and open , and yet are cold ? likewise it is good in this case to converse with those , that are affectionate : as face answereth face , so spirit answers spirit , as iron sharpneth iron , so one sharpens another . conversation with cold ones will make one cold . for the abundance of iniquitie , the love of many shall wax cold . conversing with sinfull cold people casts a dampe upon us : but let us labour , if we will bee wise for our soules , when wee finde any coldnesse of affection , to converse with those that have sweete , and heavenly affections , it will mervaylously worke upon our hearts . i might say much this way to stirre us up , and direct us how to love god. but indeed nothing will so much inable us to love god , as a new nature : nature will love without provocation : the fire will burne , because it is fire ; and the water will moysten , because it is water ; and a holy man will love holy things , because hee is holy : a spirituall soule will love spirituall things , because hee is spirituall : therefore besides all , adde this that our natures bee changed more , and more , that they be sanctified , and circumcised as god hath promised , i will circumcise your hearts , that yee may love me . there must bee a circumcised heart to love god , wee must bee sanctified to love god : for if nature bee not renewed , there cannot bee this new commandement of love ; why is love called a new commandement , and an old commandement ? it is called old for the letter , because it was a command in moses time , thou shalt love the lord with all thy soule . but now it is a new commandement : because there is abundance of spirit given by christ , and the spirit sanctifies us , and writes this affection in our hearts . it was written in stone before : but now it is written in our hearts by the spirit . and now there are new incentives , and motives to love , since christ came , and gave himselfe for us , new incouragments , and provocations to love , therefore it is a new commandement , from new grounds , and motions that are more a great deale then before christ. but there must be a new heart to obey this new command of love ; the old heart will never love . therefore we must with all the meanes that may be used , begge the spirit of sanctification , especially , beg the discovery of gods love to us : for our love is but a reflection of gods love : we cannot love god except he love us first : now our love being a reflection of gods love , we must desire that he would give us his spirit , to reveale his love : that the spirit being a witnesse of gods love to us , may thereupon be a spirit of love , and sanctification in us . and let us labour to grow more in the assurance of gods love , and all the evidences of it , let us dwell long in the meditation of these things , the dwelling in the meditation of gods love , it will make us to love him againe : as many beames in a burning glasse , meeting together they cause a fire many thoughts of the many fruites of gods love in this world , and what hee intends us in the world to come , our hearts dwelling on them , these beames will kindle a holy fire in our hearts . many are troubled with cold affections , and wish oh ! that they could love ! they forget the way how to love , they will not meditate ; and if they doe meditate they thinke to worke love out of their owne hearts , they may as well worke fire out of a flint , and water out of a stone : our hearts are a barren wildernesse . therefore let us begge the spirit that god would alter our hearts , with meditation and all other helpes : that god would sanctifie us , and discover his love to us , and that hee would give us his spirit ( for hee doth the one where he doth the other , ) when god doth so , then wee shall bee enabled to love him . wee must not thinke to bring love to god , but we must fetch love from god , wee must light our candle at his fire : thinke of his love to us , and begge the spirit of love from him , love is a fruit of the spirit that is the course wee ought to take , for god will teach our hearts to love . now to stirre us up the more , to adde some motives , and incouragments to labour more to get this affection . let us consider seriously that without this love or god we are dead , and whatsoever comes from us it is still-borne , it is dead : without love wee are nothing , without love all that comes from us is nothing , without love i am as a tinkling cymball sayth paul. for a man to be nothing in religion , and all that comes from him to be dead , and still-borne , to bee abortive actions who would bee in such a cafe ? therefore let us labour before we doe any thing that is good to have our hearts kindled with the love of god , and then we shall be somebody , and that that we doe will be acceptable , for love sweetens all performances . it is not the action , but the love in the action : as from god it is not the dead favour that comes from him that comforts the soule of a christian so much , as the love , and sweetnesse of god in the favour , that is better then the thing it selfe , when we have favour from god in outward favours ; consider the sweetnesse tast and see how gracious the lord is psal. 34. the tast of the love and favour of god in the blessing is better then the thing is selfe , for it is but a dead thing . and so from us back againe to god , what are the things wee performe to him ? they are dead : but when they are sweetned with the affection of love , done to him as a father in christ , he tasts our performances as sweet ; love makes all wee doe to have a relish , and all that he doth to us : therefore wee should labour for this sweet affection . and with all consider , that we may be called to doe many things in this world ; surely there are none of us but wee have many holy actions to performe , wee have many things to suffer , and indure in the world , many temptations to resist ; what shall , or will carry us through all ? nothing , but love ; if we have loving , and gracious hearts , this affection will carry us through all good actions , through all oppositions and temptations : for love is strong as death . considering therefore that there are so many things that will require this affection , this blessed wing , and winde of the soul , to carry us along in spight of all that is contrary , through all opposition , let us labour for love , and that affection will carry us through all . indeed if we have that , it is no matter what a man suffers : a man can never be miserable that hath this affection of love ; if this heavenly fire be kindled in him , he cannot be miserable , take him in what condition you will , take him upon the wrack . s. paul in the dungen sung at midnight in the dungeon , in the stocks , at an uncomfortable time , and place , when he had been misused , his heart was inlarged to sing to god out of love . nay every thing increaseth it ; the things we suffer , increaseth this flame : let a man love god , whatsoever he suffers in a good cause it increaseth his love , hee shall find his love increased with it ; the more hee loves the more he can suffer , and the more he suffers the more he loves god , and the more he increaseth in a joyfull expectation of the times to come : and love is alway with joy & hope , and other sweet affections ; it drawes joy with it alwayes , and hope of better things ; and as joy increaseth , and hope increaseth , so a mans happinesse increaseth in this world. therefore it is no matter what a man suffers that hath a gracious , and loving heart , enlarged by the spirit of god : let him never thinke of what he suffereth of paine , of losses , and crosses , if god discover his fatherly breast , and shine on him in christ , and he looke on god reconciled , and tast of the joyes of heaven before hand : if you tell him of sufferings , you tell him of that that incourageth him . it is an argument i might be long in , and to great purpose : for if we get this holy fire kindled once , we shall need little exhortation to other duties , it would set us on worke to all , and like the fire of the sanctuary that never went out : so it is such an affection , that if it bee once kindled in the heart it will never out . it is a kinde of miracle in ill when we love other things besides god , baser then our selves ; it is as much as if a river should turne backward . for man that is an excellent creature , to be carried with the streame of his affection to things worse then himselfe , it is a kind of monster for a man to abuse his understanding so . what a base thing is it for a man to suffer such a sweete streame as love a holy current to run into a sinke ? who would turne a sweete streame into a sinke , and not rather into a garden ? into a sweet place , to refresh that ? our love is the best thing in the world , and who deserves it better then god , and christ ? we can never returne any thing , but this affection of love , wee may againe . and can wee place it better then upon devine things , whereby we are made better our selves ? doth god require our affections for himselfe ? no ; it is to make us happy . it advanceth our affection to love him , it is the turning of it into the right streame . it is the making of us happy that god requires it . for consider all things that may deserve this affection . it will keepe us from all sin : what is any sin , but the abuse of love ? for the crookednesse of this affection turnes us to present things that is the cause of all sinne . for what is all sin , but pleasure , and honours , and profits the 3. idolls of the world ? all sin , is about them . and what are all good actions but love well place● ? the well ordering of this affection is the well ordering of our lives , and the misplacing of this affection is the cause of all sinne . and to make us the more carefull this way , consider that when wee place our affections upon any thing else , consider the vanity of it ; we loose our love , and the thing , and our selves . for whatsoever else wee love , if we love not god in it , and love it for god ; it will perish , and come to nothing ere long . the affection perisheth with the thing , we loose our affections , and the thing , and loose our selves too misplaceing of it . these are forcible considerations with understanding persons . and if we would use our understanding , and consideration , and meditation , and our soules , as wee should , to consider of the grounds , and incouragments we have to love god , and the best things whereby we may be dignified above our selves , it would not be as it is : we should not bee so devoyd of grace , and comfort . it was a miracle that the 3. yong men should bee in the middest of the furnace , and bee there as if they were in another place , no hotter . and it is a miracle that men should be in the middest of all incouragements that we have to love god : as there is not the like reasons for any thing in the world to keepe our soules in a perpetuall heat , of affection to love god ; no motives , or arguments , or incentives , all are nothing to the multitude of arguments , we have to inflame our affections : and yet to be cold in the middest of the fire , it is a kind of a miracle , to have darke understandings , and dead affections : that notwithstanding all the heavenly meanes we have to keepe a perpetuall flame of love to god , yet to be cold , and darke in our soules : let us bewayle it , and be ashamed of it . what doe we professe our selves ? christians , heires of heaven , so beloved of god as that he gave his owne sonne to deliver us , being rebells , and enemies , in so cursed a state , as we are all in by nature : poore creatures , inferiour to the angells that fell , that he should love man ; sinfull dust , and ashes so much as to give his owne son to free us from so great misery , and to advance us to so great happinesse , to set us in heavenly places with christ , and to have perpetuall communion with him in heaven , to have such incouragements , and to be cold , and dead hear●ed : nay wilfully opposite in our affections , to bee enemies to the goodnesse of god and grace , having such arguments to love god. and yet how many spirits edged by the divell , oppose all that is good , and will not give way to gods spirit ? god would have them temples , they will be styes , god would marry them , nay , they will be harlots . god would have them happy here , and here after : no , they will not , they will have their owne lusts and affections . let us bee affrayd of these things , as we love our owne soules , and ourselv●s : and consider what incouragments wee have to love god for which such great things are reserved as , neyther eye hath seen , nor eare heard , nor hath entred into the heart of man to conceive . finis . imprimatur tho. wykes . aug. 1638. notes, typically marginal, from the original text notes for div a12185-e1770 the coherence . the best ministers will not shun to be tried by the best judgments scope of the words , and explication . the mysteries of the gospell hidden from naturall men . isai. 64. 4 ▪ the way to set forth divine things . 1. pet. 1. what is meant by those things the eye hath not seen . d●●trines a question god reveals secret things that are excellent to his children . three degrees of revelation . vers. 11. the gospell is hid , without the spirit to discover the minde of god. 1 iohn 3. 2. 1. vse . instruction why so many heresies touching the gospel . 2. instruction . in d●vine truths above nature , wee are not to trust to reason too much . an use of direction . how to study and read divine truths gods course with his children to shew them these mysteries . supernaturall objects require supernatural senses . simile . of knowledge joyned with feeling . 1 cor. ● . 14. 15. concerning spirituall sight . it is not in nature to shew us these divine mysteries . another use of in●struction . a rule to value things by . i● is the best wisedome to be wise to salvation . augustine . value the scriptures ground of the martyrs patience . a godly man suffers these things in his senses for those that are above his senses . rom. 8. what popery is . isai. 64. merit hath no proportion with glory . we cannot be too exact in holy duties . notes for div a12185-e3320 the scop● coherence & division , more cleared . the wisedom of god h●d from wise men . 1 point . observation . naturall wits conceive not the gospel wicked men talk of repentance , but do not rerepent . a holy man feeles sin heavy . carnall men hate the light . they know them but by a common light an objection answered for explicatiō . 1. answ. ephes 3. by way of negation . by way of eminence . what tho we should have of the world ? what true r●ches are . what true beautie is . gods children have a taste of heaven before they come there . what peace in heaven is . heaven on earth . 1 ioh. 3. reasons . 1 reason . 2 reason . 3 reason . if wee would see god as he is , we must die . use. i. the meditation of the life hereafter , steeres a christians life here . 2 vse . 3 vse . ephes. 1. 1 pet. 1. every petty crosse will not cast downe a believer . 4 vse . hee comforts himselfe with his hopes of heaven , against the slightings of the world . envie not wicked men , but pitty them joy unspe● 1 ioh. 3. to be called a son of god , is to be so . vse . why men are drowned in the world . how to get the conquest of any temptation . the fourth particular . some questions answered for explication . 2 quest. answ. f●ith a hidden grace . quest. answ. 4 quest. answ. for whom these are prepared . observ. r●asons . no gett●ng to heaven , without change of our natures . a carnall man-wants eyes to see heaven . vse . take heed of vaine hope . g●eatnesse nor hono●s can pacifie conscience 2 vse . look within thee for the evidences . looke to thy affections . notes for div a12185-e5810 a briefe recapitulation of some former things with addition . god prepared happinesse for us before all eternitie . it is a base thing to be too much in love with any earthly thing . try thy selfe by thy love . wee may know heaven to bee ours by the disposition of our hearts . 1 pet. 1. god hath not ordained heaven for his enemies . observ. merit confuted . love a commanding affection . our actions are but still-born with●out affections . when a man puts god in stead of himselfe . there must be an esteeme of god and christ. psal 73. heb. 11. ioh. 6. psal. 27. if we esteeme god , wee shall part with any thing besides . 2 where there is true love , there is a desire of union . strangenesse is opposite to lov● . psal. ●7 . where thi● u●ion is , there is a desire of death it selfe . revel . 22. 1 thess. 4. 17. cant. 1. desire the presence of christ. psal. 4. rom. 5. god can fill our soules . psal. 18. psal. 90. augustine ▪ se● what god loves , delight in that , and provide it for him . isai. 65. love● will purge your heart . love from faith woundeth the breast of christ. if we love god , wee shall love whatever is divine , or toucheth on god. love to god , studies how to please god. studie in thy place how to put forth the best of ●hy indevours to please god. notes for div a12185-e8200 〈◊〉 1. psal. 34. the bruised reede, and smoaking flax some sermons contracted out of the 12. of matth. 20. at the desire, and for the good of weaker christians. by r. sibbes. d.d. sibbes, richard, 1577-1635. 1630 approx. 243 kb of xml-encoded text transcribed from 212 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a12171 stc 22479 estc s102404 99838189 99838189 2554 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. a12171) transcribed from: (early english books online ; image set 2554) images scanned from microfilm: (early english books, 1475-1640 ; 1082:02) the bruised reede, and smoaking flax some sermons contracted out of the 12. of matth. 20. at the desire, and for the good of weaker christians. by r. sibbes. d.d. sibbes, richard, 1577-1635. [50], 347 [i.e. 357], [1] p. printed [by m. flesher] for r. dawlman, dwelling at the signe of the brazen serpent in pauls church-yard, london : 1630. printer's name from stc. page numbers 63-72 are repeated in page numbering. 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. 2002-11 tcp assigned for keying and markup 2003-01 apex covantage keyed and coded from proquest page images 2003-02 judith siefring sampled and proofread 2003-02 judith siefring text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion the brvised reede , and smoaking flax . some sermons contracted out of the 12 : of matth. 20. at the desire , and for the good of weaker christians . by r. sibbes . d. d. zach. 4. 10. who hath despised the day of small things ? london , printed for r. dawlman , dwelling at the signe of the brazen serpent in pauls church-yard , 1630. to the right honourable , sir horatio veere knight , lord veere of tilbury , and generall of the english forces under the high and mighty lords the states generall of the united provinces in the netherlands . and to his pious consort , the lady mary veere , increase of grace , &c. right honourable , souldiers that carie their lives in their hands , had need above all others to carie grace in their hearts , that so having made peace with god , they may bee fit to encounter with men . and having by faith in christ disarmed death before they dye , they may sacrifice their lives with the more courage and comfort : which to neglect being a matter of eternity , is not valour but desperate madnesse , because in this businesse as in oversights of war , there is no place for a second repentance , the first error being unrecoverable . in evills above the strength of man to prevaile and his patience to endure , there god hath planted the affection of feare , which might stirre us up to avoyd the danger by flying to him in christ who being our friend it is no matter who is our enemy : wee may be killed , but cannot be hurt ; so safe it is to be under his command that hath command over death , hell , iudgment , and all that wee most feare . yet such is our nature that by familiarity with danger , wee grow by degrees insensibly to be hardened against it , and to looke no further then death , as if to die were onely to give up the ghost , and then an end of all . and hereupon it is that they that follow the warres are generally taken to be men not most religious . the more respect those of that profession deserve , that have learned upon what tearmes to live and dye , that are sure of a better life before they leave this , that have layd up their life in christ ; amongst whom ( right honourable ) the world hath a long time taken notice of you , in whom both religion , and military imploymēt , meeknesse of spirit , with height of courage , humility with honor , by a rare and happy combination have met together . whereby you have much vindicated your profession from common imputation , and shewed that piety can enter into tents , & follow after camps . and that god hath his iosuas , & his corneliuses in all ages . but i will not use many words of your selfe to your selfe , because though you have done much that may and will bee spoken of , yet you love not to heare or speake of what you have done . i may seeme to some unbefitting to offer a discourse of a bruised reede , to such a strong and flourishing cedar . but experience sheweth , that the strongest plants in gods house are exposed sometimes to strong windes of temptation , and thereupon meet vvith bruisings ; that they may the better know by whose strength they stand , and that the greatest may learne to goe out of themselves to the same common rocke and fountaine of strength with the meanest . david was a valiant man , yet upon experience of his oft failings and recoveries , he became towards god as a weaned child . lowlinesse of mind to god-ward , and greatnesse of spirit against his enemies may well stand together , for the way to bee above all other things , is to submit to god first . besides ; this text speaketh of the prevailing government of christ in his church and in his children , which may bee an incouragement to your lordship still not only to owne the c●…use of christ in these times wherein men are ashamed of what they should glory in , and glory in their shame ; but likewise to fight the lords battels ( whē called to it ) and helpe him against the mightie , for victory attendeth christs side in the end . though god to revenge the quarrell of his covenant , suffers his enemies , to prevaile yet for a time , to harden them the more , yet they have undertaken a damned cause , and howsoever the church hath justly provoked god , yet the cause shall stand impregnable against all created power of devills and men . we naturally desire victorie , and many desire it more then truth o●… goodnesse , which onely are victorious , and so out of a depraved judgement they crosse their owne desires , seeking to overcome in that wherein it were safer for them to be overcome , they then are sure to meet with shame in the conclusion in stead of victory ; or else we must deny christ to be king of his church , and iudge of the world . proceed on still ( honorable lord ) to stand for christ both in peace and warre , and this shall be found to your honour , when christ shall come to bee glorious in his saints , that he thought you worthy to honour himselfe by , when others that oppose or betray the cause of christ for base ends , shall not dare to hold up their ha ds . i would not divide you from your honorable lady , being obliged to both , and both being one as in other bands , so in that above nature , in love to the best things : both exemplary in all religious courses , both in your places likewise having been imployed in great services for the common good , so that not onely this , but forraign states are bound to bless god for you both . going on in these waies you will finde god making his promise good of honoring them that honour him . i doe not so farre over-value this poore worke , as to thinke it worthy of your honors , but thus i thought meet to witnesse my deserved respect to you both . if i bee to blame for suffring these sermons long since preached , thus to come forth , others must divide the fault with me , who had brought it to that passe , that it was almost necessary for mee to take this course . the lord continue to bless your honours with all your branches , and to maintaine his grace in you , untill hee hath brought forth judgement unto victory . your honors to command in the lord , richard sibbes . to the christian reader . to prevent a further inconvenience , i was drawne to let these notes passe with some review ; considering there was an intendmēt of publishing them , by some who had not perfectly taken them . and these first , as being next at hand , and having had occasion lately of some fresh thoughts concerning this argumēt , by dealing with some the chiefe groūd of whose trouble , was the want of cōsidering of the gracious nature and office of christ. the right conc●…ipt of which is the spring of all service to christ , and comfort from him . god hath laid up all grace and comfort in christ for us , and planted a wonderfull sweetnesse of pitty and love in his heart towards us . as god his father hath fitted him with a body , so with a heart to be a mercifull redeemer . what doth the scriptures speake but christs love and tender care over those that are humbled : and besides the mercy that resteth in his owne brest , hee workes the l●…ke impression in his ministers and others , to comfort the feeble minded , and to beare with the weake . ministers by their calling are friends of the bride , and to bring christ and his spouse together , and therefore ought upon all good occasions to lay open al the excellencies of christ , and amongst others , as that hee is highly borne , mighty , one in whom all the treasures of wisedome are hid , &c , so likewise gentle , and of a good nature , and of a gracious d●…sposition . it cannot but cheere the heart of the spouse , to consider in all her infirmities and miseries she is subject unto , that shee hath a husband of a k●…nd disposition , that knowes how to give the honour of milde usage to the weaker vessell . that will be so farre frō rejecting her , because she is weake , that he will pity her the more . and as hee is kinde at all times , so especially when it is most seasonable , he will speake to her heart , especially in the wildernesse . the more glory to god , and the more comfort to a christian soule ariseth from the beliefe and application of these things , the more the enemy of gods glory & mans comfort , labours to breed misperswasions of them , that if hee cannot keepe men from heaven , and bring them into that cursed condition he is in himselfe , yet he may trouble them in their passage . some and none of the worst , sathan prevailes withall so farre , as to neglect the meanes , upon feare they should ( being so sinfull ) dishonour god and increase their sins : & so they lie smothering under this temptation as it were bound hand and foote by sathan , not daring to make out to christ , and yet are secretly upheld by a spirit of faith , shewing it selfe in hidden sighes and groanes unto god. these are abused by false representations of christ ; all whose waies to such , being wayes of mercy and all his thoughts , thoughts of love . the more sathan is malicious in keeping the soule in darknesse , the more care is to be had of establishing the soule upon that which will stay it . amongst other grounds to build our faith on , as the free offer of grace to all that will receive it ; the gracious invitation of all that are weary and heauy lad●…n , those that have nothing to buy withall ; the command binding to beleeve , the danger of not beleeving , being shut up prisoners thereby under the guilt of all other sinnes , the sweet intreatie to beleeve , and ordayning embassadours to desire peace , putting tender affections into them answerable to their calling , ordaining sacraments for the sealing of the covenant . besides these ( i say ) and such moving inducements , this is one infusing vigor and strength into all the rest , that they proceed from christ , a person authorized , and from those bowels that moved him not only to become a mā , but a curse for us , hence it is that hee will not quench the smoaking wick or flax . it addes strength to faith , to consider that al expressions of love issue frō nature in christ , which is constant . god knowes that as wee are prone to sinne , so when conscience is throughly awaked , wee are as prone to despaire for sinne ; and therefore hee would have us know that hee setteth himselfe in the covenant of grace to triumph in christ over the greatest evills and enemies we feare , and that his thoughts are not as our thoughts are , that he is god and not man , that there is heights , and depths , and breadths of mercy in him above all the depths of our sin and misery ; that wee should never bee in such a forlorne condition , wherein there should be ground of despaire , considering our sinnes bee the sins of men , his mercy the mercy of an infinite god. but though it be a truth cleerer then the sunne beames , that a broken hearted sinner ought to embrace mercy so strongly enforced : yet there is no truth that the heart shutteth it selfe more against , then this , especially in sense of misery , when the soule is fittest for mercy , untill the holy spirit sprinkleth the conscience with the blood of christ , and sheddeth his love into the heart , that so the blood of christ in the conscience may cry lowder then the guilt of sinne ; for onely gods spirit can raise the conscience with comfort above guilt ; because he is only greater then the conscience . men may speake comfort , but it is christs spirit that can onely comfort . peace is the fruit of the lips , but yet created to bee so . no creature can take off wrath from the conscience , but he that set it on , though all the prevailing arguments be used that can bee brought forth , till the holy ghost effectually perswadeth by a divine kinde of rhetoricke , which ought to raise up our hearts to him who is the comforter of his people , that he would seale thē to our soules . now god dealing with mē as understanding creatures , the manner which he useth in this powerfull worke upon their consciences , is by way of friendly entercourse , as intreaty , and perswasion , and discovery of his love in christ , and christs gracious inclination thus even to the weakest and lowest of men . and therefore because hee is pleased by such like motives to enter into the heart , and settle a peace there , we ought with reverence to regard all such sanctified helpes , and among the rest this of making use of this comfortable description of christ by god the father , in going boldly in all necessities to the throne of grace . but wee must know this comfort is onely the portion of those that give up themselves to christs government , that are willing in all things to be disposed of by him . for here we see in this scripture both joyned together , mercy to bruised reedes , and yet government prevailing by degrees over corruptions . christ so favoureth weake ones , as that he frameth their soules to a better condition then they are in . neither can it be otherwise , but that a soule looking for mercy should submit it selfe at the same time to be guided . those relations of husband , head , shepheard , &c. imply not onely meeknesse and mercy , but government likewise . when we become christ ans to purpose , we live not exempt from all service , but onely wee change our lord. therefore if any in an ill course of life snatch comforts before they are reached out unto them , let them know they doe it at their owne perills . it is as if some ignorant man should come into an apothecaries shop stored with varietie of medicines of all sorts , & shold take what comes next to hād , poyson perhaps in stead of physicke . there is no word of comfort in the whole booke of god intended for such as regard iniquity in their hearts , though they doe not act it in their lives . their onely comfort is that the sentence of damnation is not executed , and thereupon there is yet opportunity of safer thoughts and resolutions , otherwise they stand not onely convicted , but condemned by the word , and christ that rideth on the white horse will spend all his arrowes upon them , and wound them to death . if any shall blesse himselfe in an ill way , gods wrath shall burne to hell against such . there is no more comfort to bee expected from christ , then there is care to please him . otherwise to make him an abetter of a lawlesse and loose life , is to transforme him into a phansie , nay into the likenesse of him whose workes hee came to destroy , which is the most detestable idolatry of all . one way whereby the spirit of christ prevaileth in his , is to preserve them from such thoughts ; yet wee see people will frame a divinity to themselves , pleasing to the flesh , sutable to their own ends , which being vaine in the substance , will prove likewise vaine in the fruit , and as a building upon the sand . the maine scope of all , is , to allure us to the entertainment of christs milde , safe , wise , victorious government , and to leave men naked of all pretences , why they will not have christ to rule over them , when we see salvation not onely strongly wrought , but sweetly dispensed by him . his government is not for his owne pleasure , but for our good . we are saved by a way of love , that love might be kindled by this way in us to god againe , because this affection melteth the soule , and mouldeth it to all dutie and acceptable manner of performance of dutie . it is love in duties that god regards more then duties themselves . this is the true and euangelicall disposition arising from christs love to us , and our love to him againe ; and not to feare to come to him as if wee were to take an elephant by the tooth . it is almost a fundamentall mistake , to think that god delights in slavish feares , when as the fruits of christs kingdome are peace , and joy in the holy ghost , for from this mistake come weake , slavish , superstitious conceits . two things trouble the peace of christians verie much , their weaknesses hanging upon them , and feare of holding out for time to come . a remedy against both is in this text , for christ is set out here as a milde saviour to weake ones ; and for time to come , his powerfull care and love is never interrupted , untill hee bring forth judgement to victory . and thereupon it is that both the meanes of salvation and grace wrought by meanes , and glory the perfection of grace , come all under one name of the kingdome of god so oft ; because whom by meanes he brings to grace , he will by grace bring to glory . this maketh the thoughts of the latter iudgement comfortable unto us , that he who is then to be our iudge , cannot but judge for them who ●…ve beene ruled by him here , for whom hee gu●…des by his counsell , those he brings to glory . if our saith were but as firme as our state in christ is secure and glorious , what manner of men should we be ? if i had gone about to affect writing in a high straine , i should have missed of mine end , and crossed the argument in hand . for shall we that are servants quench those weake sparkes which our lord himselfe is pleased to cherish ? i had rather hazard the censure of some , then hinder the good of others ; which if it be any wayes furthered by these few observations , i have what i aymed at . i intended not a treatise , but opening of a text , what i shall be drawne to doe in this kind must bee by degrees , as leisure in the midst of many interruptions will permit : the lord guide our hearts , tongues , and pennes , for his glory , and the good of his people . r. sibbes . a table of the contents . i. part. christ will not breake the bruised reed . those that christ hath to deale withall are bruised . bruising is necessary . 1 , before conversion . 10 2 , after conversion . 16 vse . not to be rash in iudging such . 18 christ will not breake the bruised reed . 19 confirmed from his borrowed titles . 20 relations . 21 offices . ibid. vse . 1. goe boldly to the throne of grace . 25 vse . 2. despaire not in thy bruisings . 27 vse . 3. see the contrary to this in sathan . 28 1 signes of bruisings . 30 2 m●…anes of bruisings . 33 3 measure of bruisings . 39 4 comfort to the bruised . 43 ii. part. nor quench the smoaking flaxe . ¶ grace is little at the first . 46 vse . not to be discouraged at small beginnings . 49 ¶ grace is mingled with corruption 52 vse . hence wee iudge so variously of our selves . 56 ¶ christ will not quench small and w●…ake beginnings . 58 because it is from him 58 for him ibid. vse . no more should we ; therefore 1 let all men in generall cary themselves with moderation . 61 ( yet with wisedome to discerne those that are not such ) 67 and tendernesse towards beginners . 70 2 in particular to admonish of this 1 the church . 76 2 ministers . i●…id . 3 magistrates . 77 4 private christians : that they quench not good things in others by their 1 example . 81 2 slanderings . 82 3 censuring and iudging them 1 for matters indifferent . 83 2 for weaknesses . 85 use. 2. examine whether wee be such as christ will not quench ; 1 rules how to examine our selves 91 2 signes whereby to examine our selves 101 some scruples of heart answered , that keepe us from the comfort of our examination . 122 vse . 3. we are incouraged to set upon duties notwithstanding our weaknesses and disabilities . 130 a case about indisposition to dutie resolved . 139 two doubts of acceptance , either 1 from scruples about duties . 149 2 ignorance of our condition in christ. 151 weaknesses what , 153 how to recover lost peace . 157 vse . 4. let us frame our conceits accordingly , and not beleeve sathans representations of christ to us . 160 or of us unto our selves . ibid vse . 5. reproofe of such as sinne against this mercifull disposition in christ , as those doe , 1 that goe on in ill courses , either from despaire , 175 or presumption , 177 or a wilfull purpose to quench the light that is in them . ibid. 2 neglect good courses from hopes to have comfort , because christ is thus mercifull . 182 3 that ill require so gracious a saviour as christ is , 1 by neglecting his mediatorship . 2 or by being cruell to him in his 1 members 195 2 name 195 3 by divisions in opinion . 197 4 that walke contrary to christ in their dealing with the tender , for their owne gaine , 202 5 that 〈◊〉 and stumble at this low stooping of christ. ibid. iii. part. vntill hee send forth judgment unto uictorie . explanation of the words . 208 the spirituall government of christ is joyned with judgement and wisedome . 215 vse . 1. spirituall wisedome and iudgement is excellent , and in what respects . 217 why sathan envies and spighteth it . 221 it is most necessary for the mannaging of a christians course . 224 where true wisedome and iudgment is , there christ sets up his government , 230 the best method for practice . 236 use. 2. there is no true iudgement where the life is ill governed . 238 christs government is victorious . 239 1 in eve●…y private christian. 240 2 in the church in generall . 248 why the victory seemes sometimes to goe on the contrary side . 250 vse . 1. confort to weake christians , the least sparke in them if it be right will prevaile . 257 1 signes whether there bee any such grace in us as will bee victorious . 260 2 meanes to bee used that it may bee so . 268 use. 2. to admonish , 1 nations and states . 2 families . 3 every one in particular , 1 for himselfe , to side w th christ , & to imbrace his government 286 2 his friends , to side w th christ , & to imbrace his government 286 vse . 3. to informe us that then popery must downe . 290 ¶ grace shall be glory . 291 vse . deceit and error shall be shame and confusion . 297 ¶ this government is advanced and set up by christ alone . 304 in all spirituall essayes looke for strength from christ , and not from thy selfe . 307 ¶ this prevailing and victory will not be without opposition , 316 because it is , 1 government , 2 spirituall government , 3 government with iudgement , 319 , 321. use. it is no signe of a good condition to find all quiet . 323 wheresoever christ commeth there will be divisions . 324 miserable are those men that stand out against him , and are still under sathans government . 325 conclusion and generall application of all this third part . 328 to incourage christians to goe on comfortably and cheerfully , with confidence of prevailing , both in respect of our selves , although beset with corruption ; and the church , although compassed with enemies . 337 the bruised reed , and smoaking flax. matt. 12. 20. a bruised reed shall be not breake , and smoking flax shall he not quench , till he send forth judgement into victorie . the prophet esay being lifted up , and caried with the wing of propheticall spirit , passeth over all the time betweene him , and the appearing of iesvs christ in the flesh , and seeth with the eye of prophesie , and with the eye of faith , christ as present , and presenteth him in the name of god to the spirituall eye of others , in these words , behold my servant whom i have chosen , &c. which place is alledged by saint matthew , as fulfilled now in christ . wherein is propounded , first , the calling of christ to his office : secondly , the execution of it . for his calling : god stileth him here his righteous servant , &c. christ was gods servant in the greatest piece of service that ever was ; a chosen , and a choice servant : hee did and suffered all by commission from the father : wherein we may see the sweet love of god to us , that counts the work of our salvation by christ his greatest service . and that he will put his onely beloved son to that service . he might well prefixe [ behold ] to raise up our thoughts to the highest pitch of attention and admiration . in time of temptation , misgiving consciences looke so much to the present trouble they are in , that they need bee rouzed up to behold him in whom they may finde rest for their distressed soules : in temptations it is safest to behold nothing but christ , the true brazen serpent , the true lambe of god that taketh away the sinnes of the world : this saving object hath a speciall influence of comfort into the soule , especially if we looke not onely on christ , but upon the fathers authority and love in him . for in all that christ did and suffered as mediator , wee must see god in him reconciling the world unto himselfe . what a support to our faith is this ; that god the father , the party offended by our sinnes , is so well pleased with the worke of redemption ? and what a comfort is this , that seeing gods love resteth on christ , as well pleased in him ; we may gather that hee is as well pleased with us , if we be in christ. for his love resteth in whole christ , in christ mysticall , as well as christ naturall , because hee loveth him and us with one love . let us therefore imbrace christ , and in him gods love , and build our faith safely on such a saviour , that is furnished with so high a commission . see here ( for our comfort ) a sweet agreement of all three persons : the father giveth a cōmission to christ : the spirit furnisheth , and sanctifieth to it : christ himselfe executeth the office of a mediatour . our redemption is founded upon the joynt agreement of all three persons of the trinitie . for the execution of this his calling , it is set downe here to be modest , without making a noise , or raising dust by any pōpous comming , as princes use to doe : [ his voyce shall not be heard : ] his voyce indeed was heard , but what voyce ? come vnto me all yee , that are weary and heavy laden &c , he cryed , but how ? h●… every one that thirsteth , come &c. and as his comming was modest , so it was mild , which is set downe in these words the bruised reed shall he not breake , &c. wherein wee may observe these three things . first , the condition of those that christ had to deale withall . 1 , they were bruised reedes . 2 , smoaking flax. secondly , christs carriage towards them he brake not the bruised reed , nor quenched the smoaking flax : where more is meant , them spoken ; sor hee will not onely not breake the bruised reed , nor quench &c. but hee will cherish them . thirdly , the constancie and progresse of this his tender care , untill iudgement come to victory , that is , untill the sanctified frame of grace begunne in their hearts , be brought to that perfection , that it prevaileth over all opposite corruption . for the first , the condition of men , whom hee was to deale withall , is that they were bruised reeds , and smoaking flax , not trees , but reeds ; and not whole but bruised reeds . the church is compared to weake things ; to a dove amongst the fowles ; to a vine amongst the plants ; to sheepe amongst the beasts ; to a woman , which is the weaker vessell : and here gods children are compared to bruised reeds , and smoaking flax. and first we will speake of them as they are bruised reeds , and then as smoaking flax . they are bruised reeds before their conversion , and often times after : before conversion all ( except such as being bred up in the church , god hath delighted to shew himselfe gracious vnto from their child-hood ) yet in different degrees , as god seeth meete ; and as difference is in regard of temper , parts , manner of life , &c. so gods intendment of imployment for the time to come : for usually hee empties such of themselves , and makes them nothing , before hee will use them in any great services . this bruised reed is a man , that for the most part is in some miserie , as those were , that came to christ for help , and 2 , by miserie , brought to see sinne the cause of it ; for whatsoever pretences sinne maketh , yet bruising or breaking is the end of it : 3 , hee is sensible of sinne , and miserie , even unto bruising , and 4 , seeing no helpe in himselfe , is carried with restlesse desire to have supplie from another with some hope , which a little raiseth him out of himselfe to christ ; though hee dareth not claime any present interest of mercy . this sparke of hope being opposed by doubtings , and feares rising from corruption , maketh him , as smoaking flax , so that both these together , a bruised reed and smoaking flax , make up the state of a poore distressed man , such an one , our saviour christ termeth poore in spirit , math. 5. who seeth a want , & withall seeth himselfe indebted to divine iustice , & no meanes of ●…uppie frō himselfe or the creature , and thereupon mournes , and upon some hope of mercy from the promise , & exāples of those that have obtained mercy is stirred up to hunger , & thirst after it . this bruising is required before conuersion , that so the spirit may make way for it selfe into the heart , by levelling all proud high thoughts , and that wee may understand our selves to be , what indeed we are by nature : we love to wander from our selves , and to be strangers at home , till god bruiseth us by one crosse , or other , and then wee bethinke our selves , and come home to our selves with the prodigall . a marvellous hard thing it is , to bring a dull , and a shifting heart to cry with feeling for mercy . our hearts ( like malefactors ) untill they be beaten from all shifts , never cry for the mercy of the iudge . againe , this bruising maketh us set a high price upon christ , the gospell is the gospell indeed then , then the fig-leaves of morality will doe us no good : and it maketh us more thankefull , and from thankefulnesse more fruitfull in our lives ; for what maketh many so cold , and barren , but that bruising for sinne never indeered gods grace unto them . likewise this dealing of god doth establish us the more in his wayes , having had knockes and bruisings in our owne wayes . this is the cause oft , of relapses , & apostasies , because men never smarted for sinne at the first , they were not long enough under the lash of the law. hence this inferiour work of the spirit , in bringing downe high thoughts , is necessary before conversion . and for the most part , the holy spirit to further the worke of conviction , ioyneth some afflictiō , which sanctified , hath a healing purging power . nay , after conversion wee neede bruising , that reedes may know themselves to be reedes , & not oakes ; even reedes need bruising by reason of the remainder of pride in our nature , and to let us see , that we live by mercy , and that weaker christians may not be too much discouraged , when they see stronger shaken and bruised . thus peter was bruised , when he wept bitterly ; this reed , til he met with this bruise , had more wind in him , then pith . though all forsake thee , i will not , &c. the people of god cannot be without these examples . the heroicall deeds of those great worthies comfort the church not so much , as their falls and bruises doe . thus david was bruised , until he came to a free confession without guile of spirit : nay , his sorrowes did rise in his owne feeling , unto the exquisite paine of breaking of bones , psalm . 51. thus hezekiah complaines , that god had broken his bones as a lion. thus the chosen vessell s. paul needed the messenger of satan to buffet him , lest hee should bee lifted up above measure . hence wee learne , that wee must not passe too harsh judgment upon our selves , or others , when god doth exercise us with bruising upon bruising ; there must bee a conformitie to our head christ , who was bruised for us ; that wee may know how much wee are bound unto him . profane spirits ignorant of gods wayes in bringing his children to heaven , censure broken hearted christians for desperate persons , when as god is about a gratious good worke with them . it is no easie matter to bring a man from nature to grace , and from grace to glory ; so unyeelding , and untractable are our hearts . the second point is , that christ will not breake the bruised reed ; physitians , though they put their patients to much paine , yet they will not destroy nature , but raise it up by degrees ; surgeons will launce and cut , but not dismember ; a mother that hath a sicke , and froward child , will not therfore cast it away ; and shall there bee more mercy in the streame , then in the spring ? shall wee thinke there is more mercy in our selves , then in god , who planteth the affection of mercy in us ? but for further declaration of christs mercy to all bruised reedes : consider the comfortable relations hee hath taken upon him of husband , shepherd , brother , &c. which hee will discharge to the utmost ; for shall others by his grace fulfill what hee calleth them unto , and not he that out of his love hath taken upon him these relations , so throughly founded upon his fathers assignement , and his owne voluntary undertaking ? consider his borrowed names from the mildest creatures , as lambe , henne , &c. to shew his tender care : consider his very name iesus , a saviour , givē him by god himselfe : consider his office , answerable to his name ; which is that he should heale the broken hearted , esay . 61. 1. at his baptisme the holy ghost sate on him in the shape of a dove , to shew that he should be a dove-like gentle mediator . see the gracious manner of executing his offices , as a prophet , he came with blessing in his mouth , blessed be the poore in spirit , &c. and invited those to come to him , whose hearts suggested most exceptions against themselves , come unto me , all yee that are weary , and heavy laden : how did his boweis yearne , when hee saw the people as sheepe without a sheepherd ? he never turned any backe againe , that came unto him , though some went away of themselves . hee came to dye as a priest for his enemies : in the dayes of his flesh hee dictated a forme of prayer unto his disciples , and put petitions unto god into their mouthes , and his spirit to intercede in their hearts , and now makes intercession in heaven for weake christians , standing betweene gods anger , and them ; and shed teares for those that shed his blood : so he is a meeke king , he will admit mourners into his presence , a king of poore , and afflicted persons : as hee hath beames of majesty , so hee hath bowels of mercies & compassion : a prince of peace ; why was hee tempted , but that hee might succour those that are tempted ? what mercy may we not expect from so gracious a mediatour , that tooke our nature vpon him , that hee might bee gracious ; hee is a phisitian good at all diseases , especially at the binding up of a broken heart , that hee might heale our soules with a plaster of his owne blood , and by that death save us , which we were the procurers of , our selves , by our owne sinnes , and hath he not the same bowels in heaven ? saul , saul , why persecutest thou me , cryed the head in heaven , when the foot was trodden on , on earth . his advancement hath not made him forget his owne flesh : though it hath freed him from passion , yet not from compassion towards us . the lion of the tribe of iudah will onely teare in pieces those that will not have him rule over them . hee will not shew his strength against those that prostrate themselves before him . what should we learn from hence , but to come boldly to the throne of grace in all our grievances ? shal our sinnes discourage us , when hee appeares there onely for sinners ? art thou bruised ? be of good comfort , he calleth thee ; concoale not thy wounds , open all before him , keep not satans counsell . go to christ though trembling ( as the poore woman ) if wee can but touch the h●…m of his garment , we shall be healed , and have a gracious answer : goe boldly to god in our flesh ; for this end that wee might goe boldly to him , he is flesh of our flesh , and bone of our bone . never feare to go to god since we have such a mediatour with him , that is not onely our friend , but our brother , and husband . well might the angells proclame from heaven , behold , we bring you tidings of joy : well might the apostle stir us up to rejoice in the lord againe and againe : he was well advised vpon what grounds he did it : peace and joy are two maine fruits of his kingdome . let the world be as it will , if we cannot rejoyce in the world , yet wee may rejoyce in the lord. his presence maketh any condition comfortable . bee not afraid ( saith hee to his disciples when they were afraid as if they had seene a ghost ) it is i ; as if there were no cause of feare where he is present . let this stay us , when wee feele our selves bruised ; christ his course is first to wound , then to heale ; no sound whole soule shall ever enter into heaven : think in temptation , christ was tempted for mee , according to my tryalls will be my graces , and comforts . if christ bee so mercifull as not to break me , i will not breake my selfe by despaire , nor yeeld my selfe over to the roaring lyon satan to break me in pieces . thirdly , see the contrary disposition of christ and satan , and his instruments . satan setteth upon us when we are weakest , as simeon and levi upon the si●…hemites , when they were sore ; but christ will make up in us all the breaches sinne and satan have made , hee bindes up the broaken hearted , and as a mother tendreth most the most diseased , and weakest childe ; so doth christ most mercifully incline to the weakest : and likewise putteth an instinct into the weakest things to rely upon something stronger than themselves for support . the vine stayeth it selfe upon the elme : and the weakest creatures have oft the strongest shelters . the consciousnesse of the churches weaknesse makes her willing to leane on her beloved , and to hide her selfe under his wing . but how shall we know whether wee are such as those that may expect mercy ? by bruising here is not meant those that are brought low onely by crosles , but such as by thē are brought to see their sinne , which bruiseth most of all . when conscience is under the guilt of sinne , then every judgement brings a report of gods anger to the soule , and all lesser troubles runne into this great trouble of conscience for sinne : as all corrupt humours runne to the diseased , and bruised part of the body : and as every creditor falls upon the debtor , when hee is once arrested ; so when conscience is once awaked all former sinnes , and present crosses joyne together to make the bruise the more painfull : now he that is thus bruised will be content with nothing , but w th mercy frō him that hath bruised him , he hath wounded , and he must heale . 2. againe , a man truly bruised , judgeth sinne the greatest evill , and the favour of god the greatest good . 3. hee had rather heare of mercy , than of a kingdome . 4. hee hath meane conceits of himselfe , and thinketh hee is not worth the earth hee treads on . 5. towards others , he is not censorious , as being taken up at home , but is full of sympathy and compassion to those that are under gods hand , 6. he thinketh those that walke in the comforts of gods spirit the happiest men of the world . 7. he trembleth at the word of god , and honoureth the very feet of those blessed instruments that bring peace unto him . 8. hee is more taken up with the inward exercises of a broken heart , than with formality , and yet carefull to use all sanctifyed meanes to convey comfort . but how shall we come to have this temper ? first , we must conceive of bruising either as a state into which god bringeth us , or as a duty to be performed by us : both are here meant , we must joyn with god in bruising of our selves ; when hee humbles us let us humble our selves , and not stand out against him , for then hee will redouble his strokes ; and let us justifie christ in all his chastisements , knowing that all his dealing towards us is to cause us to returne into our owne hearts ; his work in bruising , tendeth to our worke in bruising our selves . let us lament our owne untowardnesse , and say , lord , what an heart have i , that needs all this , that none of this could bee spared ? wee must lay siege to the hardnesse of our owne hearts , and aggravate sinne all we can : wee must looke on christ , who was bruised for us , looke on him whom wee have pierced with our sinnes . but all directions will not prevaile , unlesse god by his spirit convinceth us deeply , setting our sinnes before us , and driving us to a stand . then we wil make out for mercy . conviction will breed contrition , and this humiliation . therefore desire god , that hee would bring a cleere and a strong light into all the corners of our soules , and accompany it with a spirit of power to lay our hearts low . a set measure of bruising our selves , cannot be prescribed , yet it must be so farre , as we may prize christ above all , and see that a saviour must be had : and secondly , untill we reform that which is amisse , though it be to the cutting off our right hand , or pulling out our right eye . there is a dangerous slighting of the worke of humiliation ; some alledging this for a pretence for their overly dealing with their owne hearts , that christ will not breake the bruised reed ; but such must know that every sudden terrour and short griefe is not that which makes us bruised reeds ; not a little hanging downe our heads like a bulrush , but a working our hearts to such a griefe , as will make sinne more odious unto us , than punishment . vntill we offer an holy violence against it : else favouring our selves , we make work for god to bruise us , and for sharpe repentance afterwards . it is dangerous ( i confesse ) in some cases with some spirits , to press too much , and too long this bruising ; because they may die under the wound and burthen , before they be raised up againe . therfore it is good in mixt assemblies to mingle comforts , that every soule may have its due portion . but if wee lay this for a ground , that there is more mercy in christ , than sinne in us , there can be no danger in through dealing . it is better to goe bruised to heaven , than sound to hell. therefore let us not take off our selves too soone , nor pull off the plaister , before the cure be wrought , but keep our selves under this work till sinne bee the sowrest , and christ the sweetest of all things . and when gods hand is upon us in any kinde , it is good to divert our sorrow , for other things , to the root of all , which is sin : let our griefe runne most in that channell , that as sin bred griefe , so griefe may consume sinne . but are we not bruised unlesse wee grieve more for sinne , than we doe for punishment ? sometimes our griefe , from outward grievances may lye heavier upon the soule , than griefe for gods displeasure ; because in such cases the griefe workes upon the whole man , both outward and inward , and hath nothing to stay it , but a little sparke of faith : which by reason of the violent impression of the grievance is suspended in the exercises of it : and this is most felt in sudden distresses which come upon the soule as a torrent or land flood , and especially in bodily distempers , which by reason of the sympathy betweene the soule and the body , worke upon the soule so farre , as they hinder not onely the spirituall , but often the naturall acts . hereupon s. iames wisheth in affliction to pray , our selves , but in case of sicknesse to send for the elders ; that may , as those in the gospell , offer up the sick person to god in their prayers , being unable to present their owne case . hereupon god admitteth of such a plea frō the sharpnesse and bitternesse of the grievance , as in david , psal. 6. &c. the lord knoweth whereof we are made . psal. 103. he remembreth wee are but dust , that our strength is not the strength of steele . it is a branch of his faithfulnesse unto us as his creatures , whence he is called a faithfull creator , god is faithfull , who will not suffer us to bee tempted above that wee are able . there were certain commandements which the iewes called the hedges of the law : as to fence men off from cruelty , hee commanded they should not take the dam●… with the young , nor seeth the kid in the mothers milke , nor muzzle the mouth of the oxe : hath god care of beasts , and not of his more noble creature ? and therefore we ought to judge charitably of the complaints of gods people , which are wrung from them in such cases : iob had the esteeme with god of a patient man , notwithstanding those passionate complaints ; faith overborne for the present , will get ground againe ; and griefe for sin , although it come short of griefe for misery in violence , yet it goeth beyond it in constancy ; as 〈◊〉 running stream fed with 〈◊〉 spring holdeth out , when a sudden swelling brooke faileth . for the concluding of this point , and our incouragement to a thorow worke of bruising , and patience under gods bruising of us , let all know that none are fitter for comfort than those that thinke themselves furthest off . men ( for the most part ) are not lost enough in their owne feeling , for a saviour . a holy despaire sin our selves is the ground of true hope . in god , the fatherlesse finde mercie : if men were more fatherless , they should feele more gods fatherly affection from heaven : for god that dwelleth in highest heavens , dwelleth likewise in the lowest soule . christs sheepe are weake sheepe , and wanting in something or other ; hee therefore applyeth himselfe to the necessities of every sheepe . ez. 34. he seeks that which was lost , and brings againe than which was driven out of the way , and bindes up that which was broken and strengthens the weak●… his tēderst care is over the weakest . the lambs he ca●…ieth in his bosome : peter , ●…eed my lambs . hee was most familiar and open to ●…he troubled soules . how carefull was he that peter & the rest of the apostles should not bee too much dejected after his resurrection , goe tell the disciples , and tell peter . christ knew that guilt of their unkindnesse in leaving of him , had dejected their spirits . how gently did hee indure thomas his unbeleefe ? & stooped so far into his weaknesse , as to suffer him to thrust his ●…and into his side . for the second branch , god will not quench the smoaking flax , or wieke , but will blow it up till it flameth . in smoaking flax there is but a little light , & that weake , as being not able to flame , and this little mixed with smoake . the observations hence are first , that in gods children , especially in their first conversiō , there is but a little measure of grace , and that little mixt with much corruption , which as smoake is offensive . secondly , that christ will not quench this smoaking flax. for the first . grace is little at the first . there are severall ages in christians , some babes , some young men : grace is as a graine of mustard-seed . nothing so little as grace at first , and nothing more glorious afterward : things of greatest perfection are longest in comming to their growth . man , the perfectest creature , comes to perfection by little and little ; worthlesse things , as mushromes , and the like , like ionas gourd , soon spring up , and soone vanish . a new creature is the most excellent frame in all the world , therefore it groweth up by degrees . wosee in nature , that a mighty oake riseth of an akorne . it is with a christian as it was with christ , who sprang out of the dead stocke of iesse , out of davids family , when it was at the lowest , but hee grew up higher than the heavens . it is not with the trees of righteousnesse , as it was with the trees of paradise , which were created all perfect at the first . the seeds of all the creatures in this goodly frame of the world , were hid in the chaos , in that confused mass at the first , out of which god did command all creatures to arise ; in the small seeds of plants lye hid both bulke and branches , bud and fruit . in a few principles lye hid all comfortable conclusions of holy truth . all those glorious fire-workes of zeale and holinesse in the saints , had their beginning from a few sparkes . let us not therefore be discouraged at the small beginnings of grace , but looke on our selves , as elected to bee blamelesse ; and without spot . let us onely look on our imperfect beginning , to inforce further strife to perfection , and to keepe us in a low conceit . otherwise , in case of discouragement , we must consider our selves , as christ doth , who looks on us , as such as he intendeth to fit for himselfe . christ valueth us by what we shall bee , and by that we are elected unto . wee call a little plant a tree , because it is growing up to be so . who is hee that despiseth the day of little things ? zach. 4. christ would not have us despise little things . the glorious angells disdaine not attendance on little ones : little in their owne eyes , and little in the eyes of the world . grace , though little in quantity , yet is much in vigour and worth . it is christ that raiseth the worth of little and meane places and persons . bethlem the least , and yet not the least ; the least in it selfe , not the least in respect christ was born there . the second temple came short of the outward magnificence of the former : yet more glorious than the first , because christ came into it . the lord of the temple came in to his owne temple . the pupill of the eye is very little , yet seeth a great part of the heaven at once . a pearle , though little , yet is of much esteeme . nothing in the world of so good use , as the least dram of graces . but grace is not onely little , but mingled with corruption ; whereof it is that a christian is said to be smoaking flax : whence we see , that grace doth not waste corruption all at once , but some is left to conflict withall . the purest actions of the purest men need christ to performe them , and so is his office . when we pray , we need to pray again for christ to pardon the defects of them . see some instances of this smoaking flax . moses at the red sea being in a great perplexity , and knowing not what to say , or which way to turn him , groaned to god : no doubt , this was a great conflict in him . in great distresses we know not what to pray , but the spirit makes request with sighes that cannot bee expressed . broken hearts can yeeld but broken prayers . when david was before the king of gath , and dis-figured himselfe in an uncomely manner , in that smoake there was some fire also ; you may see what an excellent psalme he makes upon that occasion , psalme 34. wherein upon experience , vers . 18. he saith , the lord is neare unto them that are of a contrite spirit , psal. 31. 22. i said in my haste , i am cast out of thy sight , there is smoake ; yet thou heardest the voice of my prayer , there is fire . 〈◊〉 , carest thou not that we perish ? ( cry the disciples , ) here is smoake of infidelity , yet so much light of faith , as stirred them up to pray to christ : lord i beleeve , there is light ; but help my unbeliefe , there is smoake . ionas 2. 4. cryes , i am cast out of thy sight , there is smoake ; yet will i looke againe to thy holy temple , there is light . o miserable man that i am , ( saith saint paul upon sense of his corruption ; ) but yet breakes out into thanks to god through iesus christ our lord. i sleepe ( saith the church in the canticles ) but my heart wakes . in the seven churches , which for their light are called seven golden candlestickes , most of them had much smoke with their light . the ground of this mixture is , that we carie about us a double principle , grace and nature . the end of it is especially to preserve us from those two dangerous rockes our natures are prone to dash upon , security and pride , and to force us to pitch our rest on iustification , not sanctification , which besides imperfection hath some soile . our spirituall fire , is like our ordinary fire here below ( mixt . ) but fire is most pure in its owne element , above : so shall all our graces be , when we are where we would bee , in heaven , which is our proper element . from this mixture it is that the people of god have so different judgements of themselves , looking sometime at the work of grace , sometimes at the remainder of corruption ; and when they look upon that , then they think they have no grace : though they love christ in his ordinances , and children ; yet dare not challenge so neer acquaintance as to be his . even as a candle in the socket sometimes sheweth its light , and sometimes the shew of light is lost : so sometimes well perswaded they are of themselves , sometimes at a losse . now for the second observation , christ will not quench the smoaking flax : first , because this sparke is from heaven , it is his owne , it is kindled by his owne spirit . and secondly , that tendeth to the glory of his powerfull grace in his children , that he preserveth light in the middest of darknesse , a sparke in the middest of the swelling waters of corruption . there is an especiall blessing in that little spark isay 56. 8. when wine is found in a cluster , one saith , destroy it not , for there is a blessing in it . we see how our saviour christ bore with thomas in his doubting : with the two disciples that went to emaus , who staggered , whether he came to redeeme israel or no : hee quencheth not that little light in peter , which was smothered : peter denyed him , but he denyed not peter . if thou wilt , thou canst , said one poore man in the gospell : lord if thou canst , said another ; both were this smoking flax , neither of both were quenched . if christ had stood upon his owne greatnesse , he would have rejected him that came with his [ if , ] but christ answers his [ if ] with a gracious and absolute grant , i will , be thou cleane . the woman that was diseased with an issue , did but touch , and with a trembling hand , and but the hem of his garment , and yet went away both healed and comforted . in the seven churches wee see he acknowledgeth and cherisheth any thing that was good in them . because the disciples slept of infirmity , being oppressed with griefe , our saviour christ frameth a comfortable excuse for them , the spirit is willing , but the flesh is weake . if christ should not be mercifull he would misse of his owne ends ; there is mercy with thee that thou maist be feared . now all are willing to come under that banner of love which hee spreadeth over his . therefore to thee shall all flesh come . hee useth moderation and care , lest the spirit should faile before him , and the soules which he hath made . christs heart yerned , the text saith , when hee saw them without meat , lest they should faint : much more will hee have regard for the preventing of our spirituall faintings . here see the opposite disposition betweene the holy nature of christ , and the impure nature of man. man for a little smoake will quench the light : christ ever wee see cherisheth even the least beginnings . how bare hee with the many imperfections of his poor disciples ? if he did sharply checke them , it was in love , and that they might shine the brighter . can we have a better patterne to follow than this of him by whom we hope to bee saved ? rom. 15. 1. we that are strong ought to beare with the infirmities of them that are weak . i become all things to all men , that i may winne some . o that this gaining and winning disposition were more in many ! many ( so farre as in us lyeth ) are lost for want of incouragement . see how that faithfull fisher of men s. paul , labours to catch his iudge , i know thou beleevest the prophets ; and then wisheth all saving good , but not bonds ; hee might have added them too , but he would not discourage one that made but an offer , hee would therefore wish agrippa only that which was good in religion . how carefull was our blessed saviour of little ones that they might not bee offended ? how doth he defend his disciples from malitious imputations of the pharises ? how carefull not to put new wine into old vessels , not to alienate new beginners with the austerities of religion ( as some indiscreetly . ) o ( saith hee ) they shal have time to fast when i am gone , and strength to fast when the holy ghost is come upon them . it is not the best way to fall foule presently with young beginners for some lesser vanities , but shew them a more excellent way , and breed them up in positive grounds , and other things wil be quickly out of credit with them . it is not amisse to conceale their wants , to excuse some failings , to commend their performances , to cherish their towardnesse , to remove all rubs out of their way , to helpe them every way to beare the yoake of religion with greater ease , to bring them in love with god and his service , lest they distaste it before they know it . for the most part we see christ planteth in young beginners a love , which we call the first love , to cary them through their profession with more delight , and doth not expose them to crosses , before they have gathered strength , as wee breed up young plants , and fence them from the weather , untill they bee well rooted . mercy to others should move us to deny our selves in our lawfull liberties oftentimes , in case of offence of weake ones , it is the little ones that are offended . the weakest are aptest to think themselves despised , therfore wee should bee most carefull to give them content . it were a good strife amongst christians , one to labour to give no offence , and the other to labour to take none . the best men are severe to themselves , tender over others . yet people should not tyre and weare out the patience of others : nor should the weaker so farre exact moderation from others , as to beare out themselves upon their indulgence , and so to rest in their owne infirmities , with danger to their own soules , and scandall to the church . the church suffereth much from weake ones , therefore wee may challenge liberty to deale with them , as mildly , so oftentimes directly . the scope of true love , is to make the party better , which by concealment oftentimes is hindred : with some a spirit of meeknesse prevaileth most , but with some a rod. some must be pulled out of the fire with violence , and they will blesse god for us in the day of their visitation . wee see our saviour multiplyes woe upon woe , when hee was to deale with hard-hearted hypocrites ; for hypocrites doe neede stronger conviction than grosse sinners , because their will is naught , and thereupon usually their conversion is violent . an hard knot must have an answerable wedge , else in a cruell pity wee betray their soules . a sharpe reproofe sometimes is a precious pearle , and a sweet balme . the wounds of secure sinners will not bee healed with sweet words . the holy ghost came as well in fiery tongues , as in the likenesse of a dove , and the same holy spirit will vouchsafe a spirit of prudence and discretion , ( which is the salt to season all our words and actions ) and such wisedome will teach us to speake a word in season both to the weary and likewise to the secure soule . and indeed he had need have the tongue of the learned that shall either raise up , or cast downe : but in this place i speake of mildness towards those that are weake , and are sensible of it : these wee must bring on gently , and drive softly , as iacob did his cattell , according to the pace , and as his children were able to endure . weake christians are like glasses which are hurt with the least violent usage , otherwise if gently handled will continue a long time . this honour of gentle use we are to give to the weaker vessells , by which we shall both preserve them , and likewise make them usefull to the church and our selves . in uncleane bodies if all ill humours be purged out , you shall purge life and all away . therefore though god saith , zach. 13. 9. that he will fine them as silver is fined . yet esay 48. 10. he saith , he hath fined them , but not as silver , that is , so exactly as that no drosse remaineth , for hee hath respect to our weaknesse . perfect refining is for another world , for the world of the soules of perfect men . divines had need to take heed therefore how they deale with these in divers particulars : as first , let them be carefull they straine not things too hie , making those generall and necessary evidences of grace which agree not to the experience of many a good christian , and lay salvation and damnation upon those things that are not fit to beare so great a waight , whereupon men are groundlesly cast down lower by them , than they can hastily be raised up againe by themselves or others . the ambassadors of so gentle a saviour should not bee over masterly , setting up themselves in the hearts of people , where christ alone should sit as in his owne temple . how carefull was saint paul in cases of conscience not to lay a snare upon any weak conscience ! they should take heed likewise that they hide not their meaning in darke speeches , speaking in the clouds . truth feareth nothing so much as concealement , and desireth nothing so much as cleerely to bee laid open to the view of all : when it is most naked , it is most lovely and powerfull . our blessed saviour as he tooke our nature upon him , so he took upon him our familiar manner of speech , which was part of his voluntary abasement . saint paul was a profound man , yet became as a nurse to the weaker sort . that spirit of mercy that was in christ should move his servants to bee content to abase themselves for the good of the meanest . what made the kingdome of heaven suffer violence after iohn the baptists time , but that comfortable truths were with that plainnesse and evidence layd open , that the people were so affected with them , as they offered a holy violence to them ? christ chose those to preach mercy , which had felt most meroy , as s. peter , and s. paul : that they might bee examples of what they taught . saint paul became all things to all men , stooping unto them for their good : christ came downe from heaven and emptied himselfe of majesty in tender love to soules : shall not we come downe from our high conceits , to doe any poore soule good ? shall man be proud , after god hath beene humble ? wee see the ministers of satan turn themselves into all shapes to make proselytes . a iesuite will be every man. we see ambitious men study accommodation of themselves to the humours of those by whom they hope to raise themselves : and shall not wee study application of our selves to christ , by whom wee hope to be advanced ; nay , are already sitting with him in heavenly places ? after wee are gained to christ our selves , wee should labour to gaine others to christ . holy ambition and covetousnesse will move us to put upon our selves the disposition of christ ; but we must put off our selves first . wee should not thirdly racke their wits with curious or doubtfull disputes , for so wee shall distract and tire them , and give occasion to make them cast off the care of all . that age of the church which was most fertile in nice questions , was most barren in religion . for it makes people thinke religion to be onely a matter of wit , in tying and untying of knots , the braines of men given that wayes are hotter usually than their hearts . yet not withstanding , when we are cast into times and places wherein doubts are raised about maine points , here people ought to labour to be established . god suffer questions oftentimes to arise for tryall of our love , and exercise of our parts . nothing is so certaine as that which is certaine after doubts . shaking settles and roots . in a contentious age , it is a witty thing to be a christian and to know what to pitch their soules upon : it is an office of love here to take away the stones , and to smooth the way to heaven . therefore wee must take heed that under pretence of avoydance of disputes , wee doe not suffer an adverse party to get ground upon the truth : for thus may we easily betray both the truth of god , and soules of men . and likewise those are failing that by over much austerity drive backe troubled soules from having comfort by them , for by this cariage many smother their temptations , and burne inwardly because they have none , into whose bosome they may vent their griefe , and ease their soules . we must neither binde where god loseth , nor lose where god bindeth , nor open where god shutteth , nor shut where god openeth ; the right use of the keyes is alwayes successfull . in personall application there must be great heed taken : for a man may bee a false prophet , and yet speake the truth , if it bee not a truth to the person to whom he speaketh : if hee grieve those whom god hath not grieved , by unseasonable truths , or by comforts in an ill way , the hearts of the wicked may bee strengthned . one mans meat , may bee anothers bane . if we looke to the generall temper of these times , rouzing and waking scriptures are fittest : yet there be many broken spirits , need soft and oily words . even in the worst time the prophets mingled sweet comfort for the hidden remnant of faithfull people . god hath comfort comfort ye my people , as well as lift up thy voyce as a trumpet . and here likewise there needs a caveat . mercy doth not rob us of our right judgement , as that we should take smoaking firebrands for smoaking flax : none will claime mercy more of others , than those whose portion is due severity . this example doth not countenance lukewarmnesse , nor too much indulgence to those that need quickning . cold diseases must have hot remedies . it made for the just commendatiōs of the church of ephesus , that it could not beare them which are evill . we should so beare with others , as wee discover withall a dislike of evill . our saviour christ would not forbeare sharp reproofe , where hee saw dangerous infirmities , in his most beloved disciples . it bringeth under a curse to doe the worke of the lord negligently : even where it is a worke of just severity : as when it is sheathing the sword in the bowels of the enemy . and those whom we suffer to be betraid by their worst enemies their sinnes wil have just cause to curse us another day . it is hard to preserve just bounds of mercy and severity , without a spirit above our owne : which we ought to desire to bee led withall , in all things . that wisedome which dwelleth with prudence will guide us in these particulars , without which virtue is not virtue , truth not truth : the rule and the case must bee laid together : for if there be not a narrow insight , seeming likenesse in conditions wil be the breeder of errours in our opinions of them . those fiery , tempestuous , and dist●…ctive spirits in popery , that seeke to promote their religion by cruelty , shew that they are strangers to that wisedome which is from above , which maketh men gentle , peaceable , and ready to shew that mercy they have felt before , thēselves . it is a way of prevailing , as agreeable to christ , so likewise to mans nature , to prevaile by some forbearance and moderation . and yet oft wee see a false spirit in those that call for moderation , it is but to carry their owne projects with the greater strength ; and if they prove of the prevailing hand , they will hardly shew that moderation to others , they now call for from others . and there is a proud kind of moderation likewise , when men will take upon thē to censure either party , as if they were wiser than both , though if the spirit be right , a looker on may see more than those that are in conflict . so in the censures of the church , it is more sutable to the spirit of christ to incline to the milder part ; and not to kill a flye on the forehead with a beetle ; nor shut men out of heaven for a trifle . the very snuffers of the tabernacle were made of pure gold , to shew the purity of those censures , whereby the light of the church is kept bright . that power that is given to the church , is given for edification , not destruction . how carefull was saint paul that the incestuous corinthian repenting , should not bee swallowed up with too much griefe ? as for civill magistrates , they for civill exigences and reasons of state , must let the law have its course : yet thus farre they should imitate this milde king , as not to mingle bitternesse and passion with authority derived from god. authority is a beam of gods majesty , and prevaileth most where there is least mixture of that which is mans . it requireth more than ordinary wisedome to manage it aright . this string must not bee too much strained up , nor too much let loose . iustice is an harmonicall thing . herbs hot or cold beyond a certaine degree kill . we see even contrary elements preserved in one body by a wise contemperation . iustice in rigour is oft extreame injustice , where some considerable circumstances should incline to moderation , and the reckoning wil be easier for bending rather to moderation than rigor . insolent cariage toward miserable persons , if humbled , is unseemly in any who look for mercy themselves . misery should bee a loadstone of mercy , not a footstoole for pride to trample on . sometimes it falleth out that those that are under the government of others are most injurious by way wardnesse and harsh censures , herein disparaging and discouraging the endeavours of superiours for publike good . in so great weaknesse of mans nature , and especially in this crazie age of the world , wee ought to take in good part , any moderate happinesse wee injoy by government ; and not be altogether as a nayle in the wound , exasperating things by misconstruction . here , love should have a mantle to cast upon lesser errors of those above us . oft-times the poore man is the oppressor by unjust clamours : we should labour to give the best interpretations to the actions of governours , that the nature of the actions will possibly beare . in the last place , there is some thing for private christians , even for all of us in our common relations , to take notice of : we are debtors to the weake in many things . 1. let us be watchfull in the use of our libertie , and labour to be in offensive in our cariage , that our example compell them not . there is a commanding force in an example , as peter , gal. 2. a loosnesse of life is crueltie to our selves , and to the soules of others , though wee cannot keepe them frō perishing , which will perish , in regard of the event ; yet if wee doe that which is apt of it selfe to destroy the soules of others , their ruine is imputable to us . 2 let men take heede of taking up sathans office , in deprauing the good actions of others , as he did iobs , doth hee serve god for nought ? or slandering their persons , judging of them according to the wickednes that is in their owne hearts . the devill getteth more by such discouragements , and these reproaches , that are east upon religion , then by fire and faggot . these ( as unseasonable frosts ) nip all gratious offers in the bud , and as much as in them lyeth , with herod labour to kill christ in yong professors . a christian is a hallowed and a sacred thing , christs temple , and hee that destroyeth his temple , him will christ destroy . 3 amongst the things that are to be taken heede of , there is amongst private christians a bold usurpation of censure , not considering their temptations . some will vnchurch & unbrother in a passion , but distempers do not alter true relations , though the child in a fit shold disclaime the mother , yet the mother will not disclaime the child . there is therefore in these iudging times good ground of s. iames his caveat , that there should not be too many masters ; that we should not smite one another , by hasty censures especially in things of an indifferent nature : some things are as the minde of him is , that doth them , or doth them not ; for both may be unto the lord. a holy ayme in things of a middle nature , makes the judgements of men , although seemingly contrary , yet not so much blameable . christ , for the good aymes hee seeth in us , over-looketh any ill in them , so farre as not to lay it to our charge . men must not bee too curious in prying into the weaknesses of others ; we should labor rather to see what they have that is for eternitie , to incline our heart to love them , then into that weaknesse which the spirit of god will in time consume , to estrange us : some thinke it strength of grace to endure nothing in the weaker , wheras the strongest are readiest to beare with the infirmities of the weake , where most holinesse is , there is most moderation , where it may be without prejudice of pietie to god and the good of others , wee see in christ a marvellous temper of absolute holinesse , with great moderation in this text. what had become of our salvation if he had stood upon termes and not stooped thus low , unto us ! we need not affect to be more holy then christ , it is no flatterie to doe as he doth , so it bee to edification . the holy ghost is content to dwell in smoakie offensive soules , oh that , that spirit would breath into our spirits the like mercifull disposition ? we indure the bitternesse of wormwood , and other distastfull plants , & herbs , onely because wee have some experience of some wholsome qualitie in thē ; and why should we reject men of usefull parts , and graces , onely for some harshnesse of disposition , which as it is offensive to us , so grieveth themselves ? grace whilest wee live here is in soules , which as they are unperfectly renewed , so they dwell in bodies subject to severall humours , which will incline the soule sometimes to excesse in one passion , sometimes to excesse in another . bucer was a deepe , and a moderate divine . vpon long experience resolved to refuse none , in whom hee saw ( aliquid christi ) something of christ. the best christians in this state of imperfection , are like gold that is a little too light , which needs some graines of allowance to make it passe . you must grant the best their allowance . we must supply out of our love & mercy , that which wee see wanting in them . the church of christ is a common hospitall , in all are in some measure sicke of some spirituall disease , or other ; that we should all have ground of exercising mutually the spirit of wisedome and meeknesse . this that wee may the better doe , let us put upon our selves the spirit of christ : the spirit of god caryeth a majestie with it . corruption will hardly yeeld to eorruption . in another , pride is intolerable to pride . the weapons of this warfare must not bee carnall . the great apostles would not set upon the worke of the ministerie , untill they were cloathed , as it were , with power from on high . the spirit will only work with his owne tooles . and we should think what affection christ would cary to the party in this case . that great physitian , as he had a quicke eie , and a healing tongue , so had he a gentle hand and a tender heart . and secondly , put upon us the cōdition of him , whom wee deale withall , wee are , or have beene , or may bee such : make the case our owne , and withall consider in what neere relation a christian standeth unto us , even as a brother , a fellow-member , heire of the same salvation . and therefore let us take upon our selves , a tender care of them every way : and especially in cherishing the peace of their consciences . conscience is a tender and delicate thing , and so must be used . it is like a locke , if the wards bee troubled , it will be troublesome to open . for tryall , to let vs see whether wee be this smoking flax , which christ will not quench . in this tryall remember these rules . 1 wee must have two eyes , one to see imperfections in our selves and others ; the other to see what is good . i am blacke , saith the church , but yet comely . those ever want comfort , that are much in quarrelling with themselves , and through their infirmities are prone to feede upon such bitter things , as will most nourish that distemper they are sicke of . these delight to be looking on the dark side of the cloud onely . 2. we must not judge of our selves alwayes according to present feeling : for in temptations wee shall see nothing but smoake of distrustfull thoughts . fire may be raked up in the ashes , though not seene ; life in the winter is hid in the root . 3 take heede of false reasoning ; as because our fire doth not blaze out , as others , therefore we have no fire at all , and by false conclusions come to sinne against the commandement in bearing false witnesse against our selves . the prodigall would not say hee was no sonne , but that hee was not worthy to be called a sonne . wee must neither trust to false evidence , nor deny true ; for so wee should dishonour the worke of gods spirit in us , and lose the help of that evidence which would cherish our love to christ , and arme us against sathans discouragements . some are so faulty this way , as if they had beene hyred by sathan the accuser of the brethren , to plead for him , in accusing themselves . 4 know ( for a ground of this ) that in the covenant of grace , god requires the truth of grace , not any certaine measure , and a sparke of fire is fire as well as the whole element . therefore wee must look to grace in the spark as well as in the flame . all have not the like strong , yet the like pretious faith , whereby they lay hold , & put on the perfect righteousnesse of christ. a weak hand may receive a rich iewell ; a few grapes will shew that the plant is a vine , and not a thorne . it is one thing to be wanting in grace , and another thing to want grace altogether . god knoweth wee have nothing of our selves , therfore in the covenant of grace he requireth no more then hee giveth , and giveth what hee requireth , and accepteth what hee giveth ; hee that hath not a lambe , may bring a paire of turtle doves . what is the gospell it selfe but a mercifull moderation , in which christs obedience is esteemed ours , and our sinnes laid upon him ; and wherein god of a iudge becommeth a father pardoning our sinnes , and accepting our obediēce though feeble and blemished . wee are now brought to heaven under the covenant of grace , by a way of love and mercy . it will prove a speciall help to know distinctly the difference betweene the covenant of workes , and the covenant of grace ; betweene moses and christ : moses without all mercy breaketh all bruised reedes , and quencheth all smoaking flax. for the law requireth , 1 , personal , 2 , perpetuall , 3 , perfect obedience , 4 , and from a perfect heart ; and that under a most terrible curse , and giveth no strength , a severe taske-master , like pharaohs , requireth the whole tale , and yet giveth no straw . christ commeth with blessing after blessing , even upō those whom moses had cursed , and with healing balme for those wounds which moses had made . the same duties are required in both covenāts ; as to love the lord with all our harts , with all our soules , &c. in this covenant of workes , this must bee taken in the rigour : but under the covenāt of grace , as it is a syncere endevour proportionable to grace received : and so it must be understood of iosias , and others , whē it is said , they loved god with all their hearts , &c. it must have an euangelicall mitigation . the law is sweetned by the gospel and becommeth delightful to the inner man. vnder this gratious covenant synceritie is perfection . this is the death in the pot in the romane religion , that they confound two covenāts : and it deads the comfort of drooping ones , that they cannot distinguish them . and thus they suffer themselves to be held under bondage , when christ hath set them free ; and stay themselves in the prison , when christ hath set open the doores before them . 5 grace sometimes is so little , as is undiscernable to us : the spirit sometimes hath secret operations in us , which we know not for the present ; but christ knoweth . sometimes in bitternes of temptation , when the spirit struggles with sense of gods anger , wee are apt to thinke god an enemy ; and a troubled soule is like troubled waters , wee can see nothing in it ; and so farre as it is not cleansed , it will cast up mire and dirt . it is full of objections against it selfe , yet for the most part we may discern something of this hidden life , and of these smothered sparkes . in a gloomy day there is so much light whereby wee may know it to bee day , and not night : so there is something in a christian under a cloud , whereby hee may be discerned to be a true beleever , and not an hypocrite . there is no meere darknesse in the state of grace , but some beame of light , whereby the kingdome of darknesse wholy prevaileth not . these things premised , let us know for a tryall . first , if there bee any holy fire in us , it is kindled from heaven by the father of lights , who commanded light to shine out of darknesse . as it is kindled in the use of meanes , so it is fed . the light in us , and the light in the word spring one frō the other , and both from one holy spirit : and therfore those that regard not the word , it is because there is no light in them . heavenly truths must have a heavenly light to discerne them . naturall men see heavenly things , but not in their own proper light , but by an inferiour light . god in every converted man putteth a light into the eye of his soule , proportionable to the light of truths revealed unto thē . a carnall eye will never see spirituall things . secondly , the least divine light hath heate with it in some measure : light in the understanding breedeth heate of love in the affections . in what measure the sanctified understanding seeth a thing to be true , or good , in that measure the will imbraces it . weake light breedes weake inclinations : a strōg light , strong inclinations . a little spirituall light is of strength enough to answer strong objections of flesh and blood ; and to looke thorow all earthly allurements , and all opposing hinderances , presenting them as farr inferiour to those heavenly objects it eyeth . all light that is not spirituall , because it wanteth the strength of sanctifying grace , it yeeldeth to every little temptation , especially when it is fitted and suted to personall inclinations . this is the reason why christians that have light little for quantitie , but yet heavenly for qualitie , hold out , when men of larger apprehensions sinke . this prevailing of light in the soule , is , because together with the spirit of illumination , there goeth in the godly ) a spirit of ●…ower , to subdue the heart ●…o truth revealed , and to ●…ut a taste and relish into ●…he will , sutable to the sweetnes of the truths , else 〈◊〉 meere naturall will , will rise against supernaturall truths , as having an antipathy and enmitie against them . in the godly , ●…oly truths are conveyed by way of a taste , gratious men have a spiritual pallat as well as a spirituall eye . grace altereth the relish . thirdly , where this heavenly light is kindled , it directeth in the right way . for it is given for that use , to shew us the best way , and to guide in the particular passages of life : if otherwise , it is but commō light , given onely for the good of others . some have light of knowledge , yet follow not that light , but are guided by carnall reason and policie : such as the prophet speakes of , all you that kindle 〈◊〉 fire , walke in the light of your owne fire , and in the sparkes that you have kindled , but this you shall have of mine hand , yee shall lye downe in sorrow . god delights to confound carnall wisedome , as enmitie to him , and robbing him of his prerogative , who is god onely wise . we must therefore walke by his ●…ight , and not the blaze of our owne fire . god must light our candle , psal. 18. 28 or else we are like to abide in darknesse . those sparkes that are not kindled from heaven , are not strong enough to keepe us from ●…ying downe in sorrow , though they make a greater blaze and shew then the light from above , as mad men doe greater things then sober , but by 〈◊〉 false strength : so the excesse of these mens ioy ariseth from a false light , the candle of the wicked shal ●…e put out . the light that some m●… have , it is like lightning , which after a sudden fla●… leaveth thē more in darknesse . they can love th●… light as it shines , but hat●… it as it discovers , and directs . a little holy ligh●… will inable to keepe th●… word , and not to betray religion , & deny christs name , as christ speaketh of the church of philadelphia , rev. 3. 8. fourthly , where thi●… fire is , it will sever thing●… of divers natures , & shew a difference between●… things , as gold and drosse . it will sever betweene flesh and spirit , and shew this is of nature , this of grace . all is not ill in a bad action , or good in a good action . there is gold in oare , which god and his spirit in us can distinguish . a carnall mans hart is like a dungeon , wherein is nothing to be seene but horrour and confusion : this light maketh us judicious , and humble , upon clearer sight of gods puritie , and our owne uncleannes : and maketh us able to discerne of the worke of the spirit in another . fiftly , so farre as a man is spirituall , so far is light delightfull unto him , as willing to see any thing amisse , that he may reform , and any further service discovered that hee may performe : because he truly hateth ill and loveth good : if hee goeth against light discovered , hee will soone bee reclaimed , because light hath a friendly party within him . whereupon , at a little sight of his errour , hee is soone counsellable , as david in his intendment to kill nabal , and blesseth god afterwards when hee is stopped in an ill way . in a carnal man the light breakes in upon him , but he labours to shut the passages , hee hath no delight to ●…ome to the light . it is impossible before the spirit of grace hath subdued the hart , but that it should sin against the light , either by resisting of it , or keeping it prisoner under base lusts , burying it as it were in the earth ; or perverting of it , and so making it an agent and factour for the flesh , in searching out arguments to plead for it , or abusing that little measure of light they have , to keep out a greater , higher , and more heavenly light , and so at length make that light they have , a misleading guide to utter darknesse . and the reason is that it hath no friend within , the soule is in a contrary frame , and light alwayes hindreth that sinfull peace that men are willing to speake to themselves , whence we see it oft inrage men the more : as the sunne in the spring breedeth agui●…h distempers , because it stirreth humours , and doth not wast them . there is nothing in the world more unquiet , than the heart of a wicked man , that sitteth under meanes of knowledge , untill like a thiefe hee hath put out the candle that he may sinne with the lesse check . spirituall light is distinct , it seeth spirituall good , with application to our selves ; but common light is confused , and le ts sin lye quiet . where fire is in any degree , it will fight against the contrary matter●… : god hath put irreconciliable hatred betweene light and darknesse at first , so betweene good and ill , flesh and spirit . grace will never joyne with sinne , no more than fire with water . fire will mingle with no contrary , but preserveth its owne purity , and is never corrupted as other elements are . therefore those that plead and plot for liberties of the flesh , shew themselves strangers from the life of god. vpon this strife gracious men oft cōplaine that they have no grace , but they contradict themselves in their complaints : as if a man that seeth , should complaine he cannot see , or complain that he is asleepe , when the very complaint springing from a displeasure against sinne , sheweth that there is something in him opposite to sinne . can a dead man complaine ? some things , though bad in themselves , yet discover good ; as smoake discovers some fire . breaking out in the body shews strength of nature . some infirmities discover more good than some seeming beautifull actions ; excesse of passion in opposing evil , ( though not to bee justified ) yet sheweth a better spirit , than a calme temper , when there is just cause of being moved . better it is , that the water should runne something muddily , than not at all . iob had more grace in his distempers , thā his friends in their seeming wise cariage . actions soiled with some weaknesses , are more accepted than complementall performances . fire , where it is in the least measure , is in some degree active ; so the least measure of grace is working , as springing from the spirit of god , which from the working nature of it , is compared to fire . nay , in sinnes , when there seemeth nothing active , but corruption , yet there is a contrarie principle , which breaks the force of sinne , so that it is not out of measure sinfull , as in those that are carnall . fire maketh metalls pliable and malliable , so doth grace , where it is begunne , it worketh the heart to bee plyable and ready for all good impressions . vntractable spirits shew that they are not so much as smoaking flax . fire turneth all , as much as it can , to fire ; so grace maketh a gracious use even of naturall and civill things , & doth spiritualize them , what another man doth onely civilly , a gracious man will doe holily . sparkes by nature flye . upwards : so the spirit of grace carrieth the soule heaven-ward , and setteth before us holy and heavenly aimes , as it was kindled from heaven , so it caries us back to heaven . the part followeth the whole : fire mounteth upward , so every spark to its owne element . where the aime and bent of the soule is god-wards , there is grace though opposed . the least measure of it is holy desires springing from faith and love , for we cannot desire any thing which we doe not beleeve first to be , and the desire of it issues from love . hence desires are counted a part of the thing desired in some measure , but then they must bee , first , constant , for constancy shews that they are supernaturally naturall , and not inforced : secondly , they must bee caried to spirituall things , as to beleeve , to love god , &c. not out of a speciall exigent , because if now they had grace , they thinke they might escape some danger , but as a loving heart is caried to the thing loved for some-excellency in it selfe : and thirdly , with desire there is griefe when it is hindred , which stirres up to prayer : oh that my wayes were so directed , that i might keepe thy statutes , psal. 119. 5. o miserable man that i am , who shall deliver ? &c. fourthly , desires put us onward still , o that i might serve god with more liberty ; o that i were more free from these offensive , unsavoury , noysome lusts . fire worketh it selfe ( if it hath any matter to feed on ) into a larger compass , and mounteth higher and higher , and the higher it riseth , the purer is the flame : so where true grace is , it groweth in measure and purity . smoking flax will grow to a flame , and as it encreaseth , so it worketh out the contrary , and refineth it selfe more & more . therefore it argueth a false hart to set our selves a measure in grace , and to rest in beginnings ; alledging , that christ will not quench the smoaking flax . but this mercifull disposition in christ is joyned with perfect holinesse , shewed in perfect hatred to sinne : for rather than sin should not have its deserved punishment , himselfe became a sacrifice for sinne , wherein his fathers holinesse and his owne mo●… of all shined . and besides this , in the worke of sanctification , though hee favours his worke in us , yet favours he not sin in us ; for he will never take his hand from his worke , untill hee hath taken away sin even in its very being from our natures : the same spirit that purified that blessed masse whereof hee was made , clenseth us by degrees to bee sutable to so holy a head , and frameth the judgement and affection of all to whom hee sheweth mercy , to concur with his owne , in labouring to further his ends , in abolishing of sinne out of our nature . from the meditations of these rules and signes , much comfort may bee brought into the soules of the weakest ; which that it may bee in the more abundance , let mee adde something for the helping them over some few ordinary objections , and secret thoughts against thēselves , which getting within the heart , oftentimes keepeth them under . some thinke they have no faith at all , because they have no full assurance , when as the fairest fire that can be will have some smoake . the best actions will smell of the smoak . the morter wherin garlicke hath beene stamped will alwayes smell of it : so all our actions will savour something of the old man. in weaknesse of body some thinke grace dyeth , because their performances are feeble , their spirits being the instruments of the soules actions , being wasted , not considering that god regards those hidden sighes of those that want abilities to expresse them outwardly ; he that pronounceth them blessed that consider the poore , will have a mercifull consideration of such himselfe . some againe are haunted with hideous representations to their fantasies , and with vile and unworthy thoughts of god , of christ , of the word , &c. which as busie flyes disquiet and molest their peace ; these are cast in like wilde-fire by satan , as may be discerned by the 1 strangenesse , 2 strength and violence , 3 horriblenesse of them even unto nature corrupt . a pious soule is no more guilty of them , than benjamin of iosephs cup put into his sack . amongst other helps prescribed by godly writers ( as abomination of them , and diversion from them to other things , &c. ) let this be one , to complaine unto christ against them , and to flye under the wings of his protection , and to desire him to take our part against his and our enemie . shall every sinne and blasphemy of man be forgiven , and not these blasphemous thoughts , which have the devill for their father ? when christ himselfe was therefore molested in this kinde , that he might succour all poore soules in the like case ? some thinke , when they beginne once to bee troubled with the smoake of corruption more than they were before , therefore they are worse than they were . it is true , that corruptions appeare now more than before , but they are lesse . for first , sinne the more it is seene , the more it is hated , and thereupon is the lesse . moats are in a roome before the sun shines , but they then onely appeare . secondly , contraries , the nearer they are one to another , the sharper is the conflict betwixt them : now of all enemies the spirit and the flesh are nearest one to another , being both in the soule of a regenerate man , and in all faculties of the soule , and in every action that springeth from those faculties , and therefore it is no marvell the soule ( the seat of this battell ) thus divided in it selfe , be as smoaking flax. thirdly , the more grace , the more spirituall life , and the more spirituall life , the more antipathy to the contrary , whence none are so sensible of corruption , as those that have the most living soules . and fourthly , when men give themselves to carnall liberties , their corruptions trouble thē not , as not being bounded and tyed up . but when once grace suppresseth their extravagant and licentious excesses , then the flesh boyleth , ( as disdaining to be confined ) yet they are better now than they were before . that matter which yeelds smoake , was in the torch before it was lighted , but it is not offensive till the torch beginnes to burne . let such know , that if the smoake bee once offensive to them , it is a signe that there is light . it is better to injoy the benefit of light , though with smoake , than to be altogether in the darke . neither is smoake so offensive , as light is comfortable to us , it yeelding an evidence of truth of grace in the heart , therefore though it be combersome in the conflict , yet it is comfortable in the evidence . it is better , corruption should offend us now , than by giving way to it to redeeme a little peace with losse of comfort afterwards . let such therefore as are at variance and oddes with their corruptions , looke upon this text , as their portion of comfort . here is an use of incouragement to duty , that christ will not quench the smoaking flax , but blow it up . some are loath to performe good duties , because they feele their hearts rebelling , and duties come off untowardly . wee should not avoid good actions for the infirmities cleaving unto them : christ looketh more at the good in them that hee meaneth to cherish , than the ill in them that he meaneth to abolish . a sicke man though in eating he something increaseth the disease , yet he will eate , that nature may get strength against the disease : so though sin cleaveth to what we doe , yet let us doe it , since wee have to deal with so good a lord , and the more strife we meet withall , the more acceptance : christ loveth to tast of the good fruits that come from us , although they will alwaies rellish of the old stock . a christian complaineth hee cannot pray ; o●… am troubled with so many distracting thoughts , and never more than now . but hath he put into thine heart a desire to pray ? he will heare the desires of his ; owne spirit in thee . rom. 8. 26. wee know not what to pray as we ought , ( nor doe any thing else as wee ought ) but the spirit helpeth our infirmities , with unexpressible sighes and grones , which are not hid from god. my groanings are not hid from thee ; god can picke sense out of a confused prayer . these desires cry louder in his eares , than thy sinnes . sometimes a christian hath such confused thoughts , hee can say nothing , but as a childe cryeth , o father , not able to shew what it needs , as moses at the red sea . these stirrings of spirit touch the bowels of god , and melt him into compassion towards us , when they come from the spirit of adoption , and from a striving to be better . oh but is it possible ( thinketh the misgiving heart ) that so holy a god shold accept such a praier ? yes , hee will accept that which is his owne , and pardon that which is ours . ionas prayed in the whales belly , being burdened with the guilt of sin , yet god heareth him : let not therefore infirmities discourage us . saint iames taketh away this objection , cap. 5. 17. some might object , if i were as holy as elias , then my prayers might be regarded : but ( saith he ) elias was a man of like passions to us , he had his passions as well as we ; for doe we think that god heard him because he was without fault ? no surely . but looke we to the promises . psal. 50. 15. call upon me in the day of trouble , and i will heare thee . matt. 7. 7. aske and ye shall receive , and such like : god accepteth our prayers though weake , first , because wee are his owne children , they come from his owne spirit . secondly , because they are according to his owne will. thirdly , because they are offered in christs mediation , and hee takes them , and mingleth them with his own odours . there is never a holy sigh , never a teare we shed , lost . and as every grace increaseth by exercise of it selfe , so doth the grace of prayer ; by prayer wee learne to pray . so likewise wee should take heed of a spirit of discouragement in all other holy duties , since we have so gracious a saviour . pray as wee are able , heare as we are able , strive as we are able , do●… as we are able , according to the measure of grac●… received ; god i●… christ will cast a gracious eye upon that which is his owne . would s. paul doe nothing , because he could not doe the good hee would ? yes , hee pressed to the marke . let us not bee cruell to our selves , when christ , is thus gracious . there is a certain meeknesse of spirit , whereby we yeeld thankes , to god for any ability at all , and rest quiet with the measure of grace received , seeing it is gods good pleasure it should bee so , who giveth the will and the deed ; yet so , as we rest not from further endeavours . but , when upon faithfull endeavor we come short of that we would be , and short of that others are , then know for our comfort , christ will no●… quench the smoaking flax , and that sincerity & truth ( as before was said ) with endeavour of growth , is our perfection . it is comfortable what god saith , 1 king : 14. 13. he only shall goe to his grave in peace , because there is some goodnesse ; though but some goodnesse : lord i beleeve with a weake faith , yet with ●…aith ; love thee with a faint love , yet with love ; endeavor in a feeble manner , yet indeavour ; a little fire is fire , though it smoaketh . since thou hast taken mee into thy covenant to be thine of an enemie , wilt thou cast me off for these infirmities , which as they displease thee , so are they the griefe of my owne heart ? frō what hath bin spokē , ( with some ▪ little additiō ) it wil not be difficult to resolve that case which some require helpe in , namely , whether we ought to performe duties , our hearts being altogether indisposed . for satisfaction , we must know , i , our hearts of themselves doe linger after liberty , & are hardly brought under the yoake of duty : & the more spirituall the duty is , the more is their unto wardnes . corruptiō getteth ground for the most part , in every neglect , it is as in rowing against the tyde , one stroke neglected will not be gained in three , and therefore it is good to keepe our hearts close to duty , and not to he a rken unto the excuses they are ready to frame . in the setting upō dutie , god strengthneth his owne partie that hee hath in us : wee finde a warmenesse of heart , and increase of strength , the spirit going along with us , and raising us up by degrees , untill it leaveth us as it were in heaven . god often delighteth to take the aduantage of our indisposition , that hee may manifest his worke the more clearely : and all the glory of the worke may be his , whose all the strength is . obedience is most direct , when there is nothing else to sweeten the action , although the sacrifice bee imperfect , yet the obedience , with which it is offred , hath acceptance . 4. that which is wonne as a spoile from our corruptions , will have such a degree of comfort afterwards , as for the present it hath of comber . feeling and freenesse of spirit is oft reserued untill duty be discharged : reward followeth worke . in and after dutie , wee finde that experience of gods presence , which without obedience wee may long wait for , and yet go without . this hindreth not the spirits freedome in blowing upon our soules when it listeth . for wee speake onely of such a state of soule , as is becalmed , and must row ( as it were ) against the streame . as in sailing , the hand must bee to the sterne , and the eye to the starre : so here , put forth that little strength we have to dutie , & looke up for assistance . yet in these duties that require as well the body as the soule , there may bee a cessation till strēgth be repaired : whetting doth not lett but fit . 〈◊〉 . in sudden passions there should be a time to compose and calme the soule , and to put the strings in tune . the prophet would haue a minstrell to bring his soule into frame . so likewise we are subject to discouragements in sufferings , by reason of impatiency in us : alas , i shal never get through such a crosse . but if god bring us into the crosse , hee will be with us in the crosse , and at length bring us out more refined . wee shall lose nothing , but drosse , as in zach. 13. 9. of our own strength wee cannot beare the least trouble , and by the spirits assistance wee can beare the greatest , the spirit wil joyne his shoulders to help us to beare our infirmities . the lord will put his hand to heave us up . you have heard of the patience of iob ; ( saith ●…ames ) wee have heard likewise of his impatiency too . but it pleased god mercifully to over-looke that . it yeelds us comfort also in desolate conditions , as contagious sicknesses , and the like , wherein wee are more immediately under gods hand . then christ hath a throne of mercy at our beds side , and numbers our teares and our groanes . and to come to the matter we are now about . the sacrament it was ordained not for angels , but for men , and not for perfect men , but for weake men , and not for christ , who is truth it self , to binde him , but because we are ready by reason of our guilty & unbeleeving hearts to call truth it selfe into questions . therefore it was not enough for his goodnesse to leave us many pretious promises , but he giveth us seales to strengthen us : and what though we are not so prepared as we should , yet let us pray as hezekias did , the lord pardon every one that prepareth his heart to seeke the lord god of his fathers , if hee be not cleansed according to the purification of the sanctuary . then wee come comfortably , to this holy sacrament , & with much fruit . this should cary us through all duties , with much chearefulnesse , that if we hate our corruptions and strive against them , they shall not be counted ours . it is not i ( saith saint paul ) but sinne that dwelleth in me , for what displeaseth us , shall never hurt us , and we shall bee esteemed of god to be that we love , and desire , and labour to be . what wee desire to be , we shall be , and what wee desire truely to conquer , wee shall conquer ; for god will fulfill the desire of them that feare him . the desire is an earnest of the thing . how little incouragement will cary us to the affaires of this life ? and yet all the helps god offers will hardly prevaile with our backward natures . whence are then discouragements ? not from the father , for hee hath bound himselfe in covenant to pitty us as a father pittieth his children , and to accept as a father , our weake indeavors , and what is wanting in the strength of duty , he giveth us leave to take up in his gratious indulgēce , wherby wee shall honour that grace wherein hee delighteth as much as in more perfect performances . 2. not from christ , for he by office will not quēch the smoaking flaxe . 3. not from the spirit , he helpes our infirmities , and by office is a comforter . discouragements then must come from our selues and satan , who labours to fasten on us a loathing of duty , and among other causes of discouragement , some are much vexed with scruples , ( even against the best duties ) partly by distemper of body , helped by satans malice , casting dust in their eyes , in their way to heaven : and partly from some remainder of ignorance , which like darkness breedeth feares : and as ignorance of other things , so especially of this mercifull disposition in christ. the perswasion of which would easily banish false fears ; they cōceive of him as one sitting at a catch for all advantages against thē , wherein they may see how they wrong not onely thēselves but his goodness this scrupulosity for the most part is a signe of a godly soule , as some weedes are of a good soile : therefore are they the more to be pitied , for it is a heavy affliction , and the ground of it in most is not so much from trouble of cōscience as frō sicknes of fātasy : the end of christs comming was to free us from all such groundlesse seares . 2. there is still in some such ignorance of that comfortable condition wee are in under the covenant of grace , as by it they are much discouraged . therefore we must know , that weaknesses do not breake covenant with god : they doe not betweene husband and wife ; and shall wee make our selves more pitifull then christ ? who maketh himselfe a patterne of love to all other husbands . 2. weaknesses do not debarre us from mercie , nay they incline god the more . psal. 78. 39. mercy is a part of the churches joynture , christ marrics her in mercie . the husbands be bound to beare with the wife , as being the weaker vessell , and shall wee thinke hee will exempt himselfe from his owne rule , and not beare with his weake spouse . 3. if christ should not bee mercifull to our infirmities , hee should not haue a people to serve him . put case therefore wee bee very weake , yet so long as wee are not found amongst malicious opposers , and underminers of gods truth , let us not give way to despairing thoughts , wee have a mercifull saviour . but lest we flatter our selves without groūd , we must know that weaknesses are accounted either 1. imperfections cleaving to our best actions , or 2. such actions , as proceed from want of age in christ , whilest we are babes ; or 3. from wāt of strength , where there hath beene little meanes , or 4. they are sudden indeliberate breakings out , contrary to our generall bent and purpose , whilest our judgement is overcast with the cloud of a sudden temptation . after which , 1 we are sensible of our infirmity , 2 we grieve or it , 3 , and from griefe complaine , and with complaining strive , and labour to reforme , and in labouring get some ground of our corruption . there be some ( almost ) invincible infirmities , as forgetfulnesse , heavinesse of spirit , sudden passiōs , feares , &c. which though naturall , yet are for the most part tainted with sinne , of these we are weary , and would faine shake them off , as a sickman his ague ; otherwise it is not to bee esteemed weaknesse , so much as wilfulnesse , and the more will , the more sinne : and little sins when god shall awake the conscience , and set them in order before us , will prove great burthens , and not onely bruise a reed , but shake a cedar . yet gods children never sinne with full will , because there is a contrary law of the minde , whereby the dominion of sinne is broken , which alwaies hath some secret working against the law of sinne . yet there may bee so much will in a sinfull action , as may wonderfully waste our comfort afterward , and keepe us long upon the racke of a disquieted conscience , god in his fatherly dispensation suspending the sense of his love . so much as we give way to our wils in sinning , in such a measure of distance we set our selves from comfort . sin against conscience is as a theefe in the candle , which wasteth our joy , and thereby weakneth our strength . we must know therefore , that wilfull breaches in sanctificatiō , wil much hinder the sense of our iustification . what course shall such take to recover their peace ? such must give a sharp sentence against them selves , and yet cast themselves upon gods mercy in christ , as at their first conversion . and now they had need to claspe about christ the faster , as they see more need in themselves , and let them remember the mildnesse of christ here , that will not quench the smoaking flaxe . oft-times wee see that after a deepe humiliation , christ speakes more peace , then before , to witnesse the truth of this reconciliation , because he knowes satans enterprizes in casting downe such lower ; and because such are most abased in themselves , and are ashamed to looke christ in the face , by reason of their unkindnesse . we see god did not onely pardon david , but after much bruising , gave him wise salomon to succeed him in the kingdome . we see in the canticles , that the church after she had beene humbled , ( for her slighting of christ ) christ sweetly entertaines her againe , and falleth into commendation of her beauty , cant. 6. we must know for our comfort , that christ was not annointed to this great worke of the mediatour for lesser sinnes onely , but for the greatest , if there be but a sparke of true faith to lay hold on him . therefore if there bee any bruised reed , let him not except himselfe , when christ doth not except him ; come unto me all ye , that are weary , and heavy laden , &c. why should we not make use of so gracious a disposition ; we are onely therefore poore , because wee know not our riches in christ . in time of temptation rather beleeve christ , then the devill , beleeve truth from truth it selfe , hearken not to a lyar , an enemy , and a murtherer . since christ is thus comfortably set out unto us , let us not beleeve sarans representations of him . when we are troubled in conscience for our sinnes , his manner is then to present him to the afflicted soule as a most severe iudge armed with iustice against us . but then let us present him to our soules , as thus offered to our view by god himselfe , as holding out a scepter of mercy , and spreading his armes to receive us . when we thinke of ioseph , daniel , iohn the evangelist , &c. we frame conceipts of thē with delight as of milde & sweet persons , much more when we thinke of christ , wee should conceive of him as a mirrour of all meekness . if the sweetnesse of all flowers were in one , how sweet must that flower needs be ? in christ all perfections of mercy and love meete , how great then must that mercy be that lodgeth in so gracious a heart ? whatsoever tendernesse is scattered in , husband , father , brother , head , all is but a beame from him , it is in him in the most eminent manner . we are weake , but we are his ; we are deformed , but yet carry his image vpon us . a father lookes not so much at the blemishes of his child , as at his owne nature in him ; so christ findes matter of love from that which is his owne in us . hee sees his owne nature in us , wee are diseased , but yet his members ; who ever neglected his owne members because they were sicke or weake : none ever hated his owne flesh . can the head forget the members ? can christ forget himselfe ? we are his fulnesse as he is ours . he was love it selfe clothed with mans nature , which hee united so neere to himselfe , that hee might communicate his goodnes the more freely unto us . and tooke not our nature when it was at the best , but when it was abased , with all naturall and common infirmities it was subiect unto . let us therefore abhorre all suspicious thoughts , as either cast in , or cherished by that damned spirit , who as he laboured to divide betweene the father and the sonne by jealousies , if thou beest the sonne of god , &c. so his daily s●…udy is to divide betwixt the sonne and us , by breeding misperswasions in us of christ , as if there were not such tender love in him to such as we are . it was his art from the beginning , to discredit god with man , by calling gods love into question , with our first father adam : his successe then makes him ready at that weapon still . but for all this , i feele not christ so to me ( saith the smoaking flaxe ) but rather the cleane contrary , he seemeth to be an enemy unto me , i see and feele evidences ▪ of his just displeasure ? christ may act the part of an enemy a little while as ioseph did , but it is to make way for acting his own part of mercy in a more seasonable time ; hee cannot hold in his bowells long , he seemeth to wrastle with us , as with iacob , but hee supplyes us with hidden strength , at length to get the better . faith pulls off the vizard from his face , and sees a loving heart under contrary appearances . at first he answers the woman of canaan crying after him , not a word ; 2. then gives her a deniall ; 3. gives an answer tending to her reproach , calling her dogge , as being without the covenant ; yet she would not be so beaten off ; for shee considered the end of his comming . as his father was never neerer him in strength to support him , then when he was furthest off in sense of favour to comfort him ; so christ is never neerer us in power to uphold us , then when he seemeth most to hide his presence from us . the influence of the sun of righteousnesse pierceth deeper then his light . in such cases , whatsoever christs present cariage is towards us , let us oppose his nature and office against it , hee cannot deny himselfe , he cannot but discharge the office his father hath laid upon him . wee see here the father hath undertaken that hee shall not quench the smoaking flaxe ; and christ againe undertaken for us to the father , appearing before him for us ; untill he presents us blamelesse before him . the father hath given us to christ , and christ giveth us back againe to the father . this were good comfort , if i were but as smoaking flaxe . it is well that thy objection pincheth upon thy selfe , and not upon christ , it is well thou givest him the honour of his mercy towards others , though not to thy selfe : but yet doe not wrong the worke of his spirit in thy heart . sathan as he slaundereth christ to us , so hee slandereth us to our selves . if thou beest not so much as smoaking flax , thē why doest thou not renounce thy interest in christ , and disclame the covenant , of grace ? this thou darest not do ; why dost thou not give up thy selfe wholly to other contents ? this thy spirit will not suffer thee . whece comes these restlesse groanings and complaints ? lay this thy present estate , together with this office of christ to such , and doe not despise the consolation of the almighty , nor refuse thy owne mercy . cast thy selfe into the armes of christ , and if thou perishest , perish there ; if thou dost not , thou art sure to perish . if mercy be to be 〈◊〉 any where ▪ it is there , herein appeares christs care to thee , that hee hath given thee a heart , in some degree sensible : he might have given thee up to hardnes , security , and prophanenesse of heart , of all spirituall judgements the greatest . hee that dyed for his enemies , will hee refuse those the desire of whose soule is towards him ? hee that by his messengers desires us to bee reconciled , will hee put us off when wee earnestly seeke it at his hand ? no , doutblesse , when hee prevents us by kindling holy desires in us , hee is ready to meete us in his owne wayes . when the prodigall set himselfe to returne to his father , his father stayes not for him , but meets him in the way . when hee prepares the heart to seeke , he will cause his eare to heare . he cannot finde in his heart to hide himselfe long from us . if god should bring us into such a darke condition , as that wee should see no light from himselfe , or the creature , then let us remember what he saith by the prophet esay , hee that is in darknesse , and seeth no light , no light of comfort , no light of gods countenance , yet let him trust in the name of the lord. wee can never bee in such a condition , wherin there will be just cause of utter despaire ; therfore let us doe as marriners doe , cast anker in the darke . christ knows how to pitty us in this case ; looke what comfort he felt from his father in his breakings , the like wee shall feele from himselfe in our bruising . the sighes of a bruised heart , carry in them some report , as of our affection to christ , so of his care to us . the eyes of our soules cannot be towards him , but that he hath cast a gracious looke upon us first ; the least love wee have to him , is but a re●…ion of his love first shining upon us . as christ did in his example whatsoever hee gives us in charge to doe , so he suffered in his owne person whatsoever hee calleth us to suffer , that he might the better learne to relieve and pitty us in our sufferings . in his desertion in the garden , and upon the crosse , he was content to want that unspeakable solace in the presence of his father , both to beare the wrath of the lord for a time for us , and likewise to know the better how to comfort us in our greatest extremities ; god seeth it fit we should taste of that cup of which his sonne dranke so deepe , that we should feele a little what sinne is , and what his sonnes love was ; but our comfort is , that christ dranke the dreggs of the cup for us , and will succour us , that our spirits utterly faile not under that little taste of his displeasure which wee may feele . he became not onely a man , but a curse , a man of sorrowes for us . hee was broken , that wee should not be broken ; he was troubled , that wee should not be desperately troubled : he became a curse , that wee should not be accursed . whatsoever may bee wished for in an all-sufficient comforter is all to be found in christ. 1 , authoritie , from the father all power was given him : 2 , strength in himselfe , as having his name the mighty god : 3 , wisedome , and that from his owne experience how and when to helpe : 4 , willingnesse , as being flesh of our flesh , & bone of our bone . wee are now to take notice of diuers sorts of men that offend deeply against this mercifull disposition of christ : as , 1. such as goe on in ill courses of life upon this conceit , as if it were in vaine to goe to christ their lives have beene so ill ; when as so soone , as wee looke to heaven , all incouragements are ready to meet us , and draw us forward . amongst others this is one allurement , that christ is ready to welcome us , and leade us further . none are damned in the church , but those that will. such as either enforce upon themselves hard conceits of christ , that they may have some shew of reason to fetch contentment from other things : as that unprofitable servant , that would needs take up a conceit , that his master was a hard man ; hereby to flatter himselfe in his unfruitfull courses , in not improving that talent which he had . 2. such as take up a hope of their owne , that christ will suffer them to walke in the wayes to hell , & yet bring them to heaven : whereas all cōsort should draw us nearer to christ , else it is a lying comfort , eyther in it selfe , or in our application of it . and 3. those that will east water themselves upon those sparkes , which christ labours to kindle in them ; because they will not be troubled with the light of them . such must know , that the lambe can be angry , and they that will not come under his scepter of mercy , shall be crushed in pieces by his scepter of power . though he will gratiously tender , and maintaine the least sparke of true grace , yet where hee findeth not a sparke of grace , but opposition to his spirit striving with them , his wrath once kindled shall burne to hell . there is no juster provocation , then when kindnesse is churlishly refused . when god would have cured babylon , and she would not be cured , then , she was given up to destruction . when ierusalem would not bee gathered under the wing of christ , then their habitation is left desolate . when wisedome stretcheth out her hand and men refuse , then wisedome will laugh at mens destruction . salvation it selfe will not save those that spill the potion , and cast away the plaister . a pitifull case , when this mercifull saviour shall delight in destruction : when hee that made men , shall have no mercy on them . oh say the rebels of the time , god hath not made usto damne us . yes , if you will not meet christ in the wayes of his mercy , it is fit you should eate the fruit of your owne wayes , and be filled with your owne devices . this wil be the hel of hel whén men shal thinke that they have loved their sins , more then their soules : when they shall thinke , what love and mercy hath beene almost inforced upon them , and yet they would perish . the more accessory wee are in pulling a judgment upon our selves , the more the conscience wil be confounded in it selfe , when they shall acknowledge christ to be without all blame , themselves without excuse . if men appeale to their owne consciences , they will tell them , the holy spirit hath often knockt at their hearts , as willing to have kindled some holy desires in them . how else can they be said to resist the holy ghost , but that the spirit was readier to draw them to a further degree of goodnes , then stood with their owne wills ? whereupon those in the church that are damned , are selfe-condemned before . so that here we need not to rise to higher causes , when men carry sufficient cause of their owne damnation in their owne bosomes . 4 and the best of us all may offend against this mercifull disposition , if wee bee not watchfull against that liberty our carnall dispositions will bee ready to take frō it . thus we reason . if christ will not quench the smoaking flax , what need we feare that any neglect of our part can bring us under a comfortlesse condition ? if christ will not doe it , what can ? ans. you know the apostles prohibition notwithstanding 1 thess. 5. quench not the spirit . these cautions of not quenching are sanctified by the spirit as meanes of not quenching . christ performeth his office in not quenching , by stirring up sutable endeavours in us , and none more sollicitous in the use of the meanes , than those that are most certaine of the good successe : the ground is this , the meanes that god hath set apart for the effecting of any thing , fall under the same purpose that he hath to bring that thing to passe ; and this is a principle taken for granted even in civill matters : as who if he knew before it would bee a fruitfull yeare , would therefore hang up his plough and neglect tillage . hence the apostle stirres up from the certain expectation of a blessing , and this incouragement here from the good issue of finall victory is intended to stirre us up , and not to take us off , if we bee negligent in the exercise of grace received , and use of meanes prescribed , suffering our spirits to bee oppressed with multitudes and variety of cares of this life , and take not heed of the damps of the times , for such miscariage god in his wise care suffereth us oft to fall into a worse condition for feeling , than those that were never so much inlightned . yet in mercy hee will not suffer us to be so farre enemies to our selves , as wholly to neglect these sparkes once kindled , were it possible that wee should be given up to give over all endeavour wholy , then wee could looke for no other issue but quenching . but christ will tend this sparke , and cherish this small seed so as hee will preserve in the soule alwayes some degree of care . if we would make a comfortable use of this , we must consider all those meanes whereby christ doth preserve grace begun , as first , holy communion whereby one christian heateth another : two are better than one , &c. did not our hearts burne , said the disciples ? secondly , much more communion with god in holy duties , as meditation and prayer , which doth not onely kindle , but addeth a lustre to the soule . thirdly , wee feele by experience the breath of the spirit to goe along with the ministeriall breath , whereupon the apostle knits these two together , quench not the spirit , despise not prophesies . nathan by a few words blew up the decaying sparkes in david . rather than god will suffer his fire in us to dye , hee will send some nathan or other , and some thing alwayes is left in us to joyne with the word , as connaturall to it as a coale that hath fire in it will quickly catch more to it : smoaking flaxe will easily take fire . fourthly , grace is strengthned by the exercise of it , vp and be doing , and the lord bee with thee , saith david to his son salomon . stirre up the grace that is in thee , for so holy motions turne to resolutions , resolutions to practice , and practice to a prepared readinesse to every good worke . yet let us know that grace is increased in the exercise of it , not by vertue of the exercise it selfe , but as christ by his spirit floweth into the soule , and bringeth us nearer unto himselfe the fountaine , and in●…illeth such comfort in the act whereby the heart is further inlarged . the heart of a christian is christs garden , and his graces are as so many sweet spices and flowers , which his spirit blowing upon maketh them to send forth a sweet savour : therefore keepe the soule open for entertainment of the holy ghost , for he will bring in continually fresh forces to subdue corruption , and this most of all on the lords day . iohn was in the spirit on the lords day , even in pathmos , the place of his banishment , then the gales of the spirit blow more strongly and sweetly . as we looke therefore for the comfort of this doctrine , let us not favour our naturall sloth , but exercise our selves to god linesse , and labour to keep this fire alwayes burning upon the altar of our hearts , and dresse our lamps daily , and put in fresh oyle ; and winde up our soules higher and higher still : resting in a good condition , is contrary to grace , which cannot but promote it selfe to a further measure : let none turne this grace into wantonnesse . infirmities are a ground of humility , not a plea for negligence , not an incouragement to presumption . we should bee so farre from being ill , because christ is good , as that those coales of love should melt us , therefore those may well suspect themselves in whom the consideratiō of this mildnesse of christ doth not work that way . surely where grace is , corruption is as smoake to their eies , and vineger to their teeth . and therefore they will labour in regard of their owne comfort , as likewise for the credit of religion , and the glory of god , that their light may break forth . if a sparke of faith or love bee so precious , what an honour will it be to be rich in faith ! who would not rather wa●…e in the light , and in the comforts of the holy ghost , than to live in a darke perplexed estate ? and not rather bee caried with full saile to heaven , than bee tossed alwayes with feares and doubts ? the present trouble in conflict against a sinne is not so much as that disquiet which any corruption favoured , will bring upon us afterwards : true peace is in conquering , not in yeelding . the comfort in this text intended is for those that would faine doe better , but sinde their corruptiōs clog them , that are in such a mist , that oft times they cannot tell what to thinke of themselves ; that faine would beleeve , and yet oft feare they doe not beleeve , and thinke that it cannot bee that god should be so good to such sinfull wretches as they are , and yet they allow not themselves in these feares and doubts . and among others . how doe they wrong themselves and him , that will have other mediators to god for them than he : are any more pitifull than he , who became man to that end , that hee might be pitifull to his owne flesh ? let all at all times repaire to this meek saviour , and put up al our suits in his prevailing name . what need wee knock at any other doore ? can any bee more tender over us than christ ? what incouragement have we to commend the state of the church in generall , or of any broken hearted christian , unto him by our prayers ? of whom we may speake unto christ as they of lazarus , lord , the church which thou lovest , and gavest thy selfe for , is in distresse : lord , this poore christian for whom thou wert bruised , is bruised and brought very low . it cannot but touch his bowells when the misery of his owne deare bowells is spred before him . againe , considering this gracious nature in christ , let us thinke with our selves thus , when he is so kinde unto us , shall we be cruell against him , in his name , in his truth , in his children ? how shall those that delight to be so terrible to the meeke of the earth , hope to looke so gracious a saviour in the face : they that are so boysterous towards his spouse , shall know one day they had to deale with himselfe in his church . so it cannot but cut the heart of those that have felt this love of christ , to heare him wounded who is the life of their lives , and the foule of their soules : this maketh those that have selt mercy weepe over christ whom they have pierced with their finnes ; there cannot but be a mutuall and quicke sympathie betweene the head and the members . when wee are tempted to any sinne , if we will not pitie our selves , yet we should spare christ in not putting him to new torments . the apostle could not finde out a more heart-breaking argument to ensorce a sacrificing our selves to god , than to conjure us by the mercies of god in christ . this mercy of christ likewise should moove us to commiserate the estate of the poore church torne by enemies without , and renting it selfe by divisions at home . it cānot but work upon any soule that ever felt cōfort frō christ , to consider what an affectionate intreaty the apostle useth to mutuall agreement in judgement & affection , if any consolation in christ , if any comfort of love , if any fellowship of the spirit , any bowells and mercies , fulfill my joy , be like minded . as if he should say , unlesse you will disclaime all consolation in christ , &c. labour to maintaine the unity of the spirit in the bond of peace : what a joyfull spectacle is this to satan and his faction , to see those that are separated from the world , fall in pieces among themselves . our discord is our enemies melody . the more to blame those that for private aims affect differences from others , and will not suffer the wounds of the church to close and meet together . which must not be understood as if men should dissemble their judgement in any truth , where there is just cause of expressing themselves , for the least truth is christs and not ours , and therefore we are not to take liberty to affirme or deny at our pleasures : there is a due in a peny , as well as in a pound , therefore wee must bee faithfull in the least truth , when season calleth for it , then our words are like apples of gold with pictures of silver . one word spoken in season will doe more good , than a thousand out of season . in some cases peace by keeping our faith to our selves , is of more consequence , than the open discovery of some things we take to be true , considering the weaknesse of mans nature is such that there can hardly be a discovery of any difference in opinion , without some estrangement of affection . so farre as men are not of one minde , they will hardly be of one heart , except where grace and the peace of god beare great rule in the heart , therefore open shew of difference is never good but when it is necessary ; howsoever some from a desire to bee some body , turne into by-waies , and yeeld to a spirit of cōtradiction in themselves ; yet if saint paul may bee iudge , are they not carnall ? if it bee wisedome , it is wisedome from beneath ; for the wisedome from above , as it is pure , so it is peaceable . our blessed saviour when hee was to leave the world , what doth hee presse upon his disciples more than peace and love . and in his last prayer with what earnestnesse did he beg of his father that they might be one as he and the father were one . but what hee prayed for on earth , we shall onely enjoy perfectly in heaven . let this make the meditation of that time the more sweet unto us . and further to lay open offenders in this kinde , what spirit shall we think them to be of , that take advantages of the bruisednesse and infirmities of mens spirits , to relieve them with false peace for their owne worldly ends . a wounded spirit will part with any thing . most of the gainfull points of popery , as confession , sasatisfaction , merit , purgatory , &c. spring from hence , but they are physitians of no value , or rather tormentors than physitians at all . it is a greater blessing to bee delivered from the sting of these scorpions , then wee are thankfull for . spirituall tyranny is the greatest tyranny , and then especially when it is where most mercy should be shewed , yet even there some like cruell surgeons , delight in making long cures , to serve themselves upon the misery of others . it bringeth men under a terrible curse : when they will not remember to shew mercy , but persecute the poore and needy man , that they might even slay the broken in heart . likewise to such as raise temporall advantage to thēselves out of the spirituall misery of others , join such as raise estates by betraying the church , and are unfaithfull in the trust committed unto them : when the children shall cry for the bread of life , and there is none to give them , bringing thus upon the people of god that heavie judgement of a spirituall famine , starving christ in his members . shall we so requite so good a savior , who counteth the love and mercie shewed in feeding his lambs , as shewed to himselfe . last of all , they carie themselves very unkindly towards christ , who ●…umble at this his low stooping unto us in his government and ordinances , that are ashamed of the simplicity of the gospell , that count preaching foolishness . they out of the pride of their heart thinke they may do well enough without the helpe of the word and sacraments ; and think christ tooke not state enough upon him , and therefore they will mend the matter with their own devises , whereby they may give the better content to flesh and blood , as in popery . what greater unthankfulnesse can there bee , then to dispise any helpe that christ in mercy hath provided for us . in the dayes of his flesh , the proud pharisees tooke offence at his familiar conversing with sinfull men , who onely did so , as a physitian to heale their soules . what defences was saint paul driven to make for himselfe , for his plainnesse in unfolding the gospell ? the more christ in himselfe , and in his servants shall descēd to exalt us , the more we should with all humility and readinesse entertaine that love , and magnifie the goodnesse of god that hath put the great worke of our salvation , and laid the government upon so gentle a saviour , that will carry himselfe so mildely in all things wherein hee is to deale betwixt god and us , and us and god ; the lower christ comes downe to us , the higher let us lift him up in our harts : so will all those doe that have ever found the experience of christs work in their heart . we come to the third part , the constant progress of christs gracious power , untill hee hath set up such an absolute government in us , which shal prevaile over all corruption . it is said here , he will cherish his beginnings of grace in us , untill he bring forth judgement unto victorie . by judgement here is meant the kingdome of grace in us ; that government , whereby christ sets up a throne in our hearts . governors among the iewes were first called iudges , then kings , whence this inward rule is called iudgement : as likewise , because it agrees unto the judgement of the word , which the psalmi●…ft calleth judgement , because it agreeth to gods judgement : men may read their doome in gods : word , what it judgeth of them , god judgeth of them . by this judgement set up in us , good is discerned , allowed , and performed ; sinne is judged , condemned and e●…ecuted . o●… spirit being under the spirit of christ , is governed by him , and so far as it is governed by christ it governes us graciously . christ and wee are of one judgement , and of one will , he hath his will in us , and his judgmēts are so invested into us , as that they are turned into our judgement , we carrying his law in our hearts , written by his spirit : and the law in the inner man , and the law written answer as counter pa●…es each other . the meaning then is , that the gracious frame of holines set up in our hearts by the spirit of christ shall goe forward untill all contrary power ●…ee brought under . the spirit of judgement will be a spirit of burning , to consume whatsoever opposed corruption like rust eats into the soule . if gods builders fall into errors and build stubble upon a good foundation , gods spirit as a spirituall fire will reveale this in time , and wast it : they shall by a spirit of judgement condemne their owne errours and courses . the whole worke of grace in us is set out under the name of judgement , and somtimes wisedome , because judgement is the chiefe and leading part in grace ; whereupon that gracious worke of repentance is called a change of the minde , and an after ▪ wisedome . as on the other side in the learned languages , the words that expresse wisdome , implie likewise the generall relish and savour of the whole soule : and rather more the judgement of taste , then of ●…ight , or any other sense , because taste is the most necessary sense , and requireth the neerest application of the obiect of all other ▪ senses . so in spirituall life , it is most necessary that the spirit should alter the taste of the soule , so as that it might savour the things of the spirit so deepely , that all other things shold be out of rellish . and as it is true of every particular christian , that christs judgement in him shall be victorious , so likewise of the whole body of christians , the church . the government of christ and his truth whereby hee ruleth as by a scepter , shall at length bee victorious in spight of satan , antichrist , and all enemies . christ ryding on his white horse , hath a bow and goeth forth conquering in the ministery , that hee may overcome either to conversion or to confusion . but yet i take iudgement , for christs kingdome and governement within us , principallie . 1 , because god especially requireth the subjection of the soule and conscience as his proper throne . 2 , because if judgment should prevaile in all others about us , and not in our owne hearts it would not yeeld comfort to us ; hereupon , it is the first thing that wee desire when we pray , thy kingdome come , that christ would come and rule in our hearts : the kingdome of christ in his ordinances serve but to bring christ home into his owne place , our hearts . the words being thus explained , that judgement here includeth the governmēt of both mind , will , and affections , there are divers conclusions that naturally doe spring from them . first , that christs government in his church and in his children , is a wise and well ordered government , because it is called iudgement , and iudgment is the life and soule of wisedome . of this conclusion there are two branches ; 1 , that the spirituall government of christ in us is joyned with judgement and wisedome . 2 , wheresoever true ●…spirituall wisedome and judgment is , there likewise the spirit of christ bringeth in his gracious government . for the first , a well guided life by the rules of christ , standeth with the strongest and highest reason of all ; and therfore holy men are called the children of wisedome , and are able to justifie both by reason and experience all the wayes of wisedome . opposite courses are solly and madnesse . hereupon saint paul saith , that a spiritual man judgeth all things that appertaine to him , & i●… judged of none that are of an inferiour ranke , because they want spirituall light and sight to judge ; yet this sort of men will bee judging , and speaking ill of what they know not , they steppe from ignorance to prejudice and rash censure , without taking right judgement in their way , and therefore their judgement comes to nothing . but the judgement of a spirituall man , so far forth as he is spirituall shal stād , because it is agreeable to the nature of things : as things are in themselves , so they are in his judgement . as god is in himselfe infinite in goodnesse and majesty , &c. so he is to him , he ascribes to god in his heart his divinity and all his excellencies . as christ is in himselfe the onely mediatour , and all in all in the church , so he is to him , by making christ so in his heart . as all things are dung in comparison of christ , so they are to paul a sanctified man. as the very worst thing in religion , the reproch of christ is better then the pleasure of sin for a season , so it is to moses a man of a right esteeme , a●… one day in the courts of god is better then a thousand elsewhere , so it is to david a man of a reformed judgement . there is a conformity of a good mans judgment to things as they are in themselves , and according to the difference , or agreement put by god in things , so doth his judgment differ or agree . truth is truth , and error error , and that which is unlawfull , is unlawfull whether men thinke so or no. god hath put an eternall difference betwixt light and darknesse , good and ill , which no creatures conceipt can alter , and therefore no mans judgement is the measure of things further then it agrees to truth stamped upon things themselves by god. hereupon because a wise mans judgement agrees to the truth of things , a wise man may in some sense bee said to bee the measure of things ; and the judgement of one holy wise man , to bee preferred before a thousand others . such men usually are immoveable as the sun in its course , because they thinke , and speake , and live by rule . a iosuah and his house will serve god whatsoever others doe , and will run a course contrary to the world , because their judgements leads them a contrary way . hence it is that sathan hath a spite at the eye of the soule , the judgement , to put out that by ignorance and false reason , for he cannot rule in any , untill either hee hath taken away or perverted judgement : he is a prince of darknesse , and ruleth in darkeness of the understanding . therefore he must first be cast out of the understanding by the prevailing of truth , and planting it in the soule . those therefore 〈…〉 ●…ledge , helpe sathan and antichrist ( whose kingdome like satans is a kingdome of darkness ) to erect their throne . hence it is promised by christ that the holy ghost shall convince the world of judgment , that is , that he is resolved to set up a throne of governmēt , because the great lord of misrule sathan the prince of the world is judged by the gospel , and the spirit accompanying it , his impostures are discovered , his enterprizes layd open ; therefore when the gospel was spred , the oracles ceased . sathan fell fr●…m heaven like lig●…g , men were translated out of his kingdome into christs . where prevailing is by lyes , there discovery is victory : they shall proceed no further , for their ●…lly shall be manifest to all . so that manifestation of error giveth a stop to it , for none wil willingly be deceived ▪ let truth have full soope without check or restraint , and let sathan & his instruments do their worst , they shall not prevaile ; as ierom saith of the pelagians in his time , the discovery of your opinions is the vanquishing of them , your basphemies appeare at the first blush . hence we learne the necessity that the understanding bee principled with supernaturall knowledge for the well managing of a christian conversation . there must bee light to discover a further end then nature , for which wee are christians , and a rule sutable directing to that end , which is the will of god in christ , discovering his good pleasure towards us , and our duty towards him , and in vertue of this discovery , we doe all that we doe that any way may further our reckoning : the eye must first be single , and then the whole body and frame of our conversation will bee light : otherwise both we and our course of life are nothing but darknesse ; the whole conversation of a christian is nothing else but knowledge digested into will , affection , and practice . if the first 〈◊〉 in the stomach be not good , that in the liver cannot be good : so if there bee errour in the judgement it marres the whole practice , as an error in the foundation doth the building : god will have no blind sacrifices , no unreasonable services , but will have us to love him with all our minde , that is , with our understanding part , as well as with all our hearts , that is , the affecting part of the soule . this order of christs government by judgment , is agreeable unto the soule , and god delighteth to preserve the manner of working peculiar unto man , that is , to doe what he doth out of judgemente as grace supposeth nature as founded upon it , so the frame of grace preserveth the frame of nature in man. and therfore christ bringeth all that is good in the soule through judgment , and that so sweetly that many out of a dangerous error thinke , that that good which is in them and issueth from them , is from thēselves , & not from the powerfull worke of grace . as in evill the devill so subtlely leadeth us according to the streame of our owne nature , that men thinke that sathan had no hand in their sinne : but here a mistake is with little perill , because wee are il of ourselves , & the devil doth but promote what ill he findeth in us . but there are no seeds of supernaturall goodnesse at all in us , god findeth nothing in us but enmity , onely hee hath ingraven this in our nature to incline in generall to that which we judge to be good . now when he shall cleerly discover what is good in particular , wee are caried to it , and when convincingly he shal discover that which is ill , we abhorre it as freely as we imbraced it before . from whence we may know when we worke as we should doe or no , that is , when we doe what we doe , out of inward principles , when we fall not upon that which is good only because we are so bred , or because such ; or such whom we respect doe so ; or because wee will maintaine a side , so making religion a faction : but out of judgement , when what wee doe that is good , wee first judge it in our selves so to be : and what wee abstaine from that is ill , we first judge it to bee ill from an inward judgement . a sound christian as hee injoyeth the better part , so hath first made choice of it with mary , he establisheth all his thoughts by counsell . god indeed useth carnall men to very good service , but wthout a thorow altering , & conviction of their judgements . he worketh by them , but not in them , therefore they doe neither approve the good they doe , nor hate the evill they abstaine from . the 2 branch , is that wheresoever true wisdom and judgement is , there christ sets up his government , because where wisedome is , it directs us not only to understand , but to order our waies aright ; where christ by his spirit as a prophet teacheth , he like wise as a king by his spirit subdueth the heart to obedience of what is taught . this is that teaching which is promised of god , when not onely the braine , but the heart it selfe is taught . when men doe not onely know what they should doe , but are taught the very doing of it , they are not only taught that they should love , feare , and obey , but they are taught , love it selfe , and feare , and obedience it selfe . christ sets up his chaire in the very heart and alters the frame of that , and makes his subjects good , together with teaching of them to bee good . other princes can make good lawes , but they cannot write them in their peoples hearts . this is christs prerogative ; he infuseth into his subjects his owne spirit , upon him there doth not onely rest the spirit of wisedome and understanding , but likewise the spirit of the feare of the lord. the knowledge which wee have of him frō himselfe is a transforming knowledge . the same spirit that inlighteneth the mind , inspireth gracious inclinations into the will and affections , and infuseth strength into the whole man. as a gracious man judgeth as he should , so he affecteth and doth as hee judgeth , his life is a commentary of his inward man ; there is a sweet harmony betwixt gods truth , his judgment , and his whole conversation . the heart of a christian is like ierusalem when it was at the best , a city compact within it selfe ; where are set up the thrones of judgement . iudgement should have a throne in the heart of every christian. not that judgement alone will work a change , there must be grace to alter the bent and sway of the will before it will yeeld to bee wrought upon by the understanding ; god hath so joyned these together as that whēsoeuer he doth savingly shine upon the understanding , he giveth a soft and plyable heart , for without a worke upon the hart by the spirit of god , it will follow its owne inclination to that which it affecteth whatsoever the judgement shall say to the contrary : there is no connaturall proportion betwixt an unsanctified hart and a sanctified judgment . for the heart unaltered will not give leave to the judgement , coldly and so berly to conclude what is best , as the sick man whilst his aguish distemper corrupteth his taste , he is rather desirous to please that , then to hearken what the physitian shall speake . judgment hath not power over it selfe , where the wil is unsubdued , for the will and affections bribe it to give sentence for them when any profit or pleasure shall come in competition with that which the judgement in generall only shall thinke to be good , and therefore it is for the most part in the power of the heart , what the understanding shall judge and determine in particular things . where grace hath brought the heart under , there unruly passions doe not cast such a mist before the understanding but that in particular it seeth that which is best ; and base respects , springing from selfe-love doe not alter the case and byas the judgment into a contrary way , but that which is good in it selfe , shall be good unto us , although it crosse our particular worldly interests . the right conceiving of this hath an influence into practice , which hath drawne me to a more full explanation : this will teach us the right method of godlinesse , to begin with judgement , and then to begge of god together with illumination , holy inclinations of our will and affections , that so a perfect government may be set up in our hearts , and that our knowledge may bee with al judgment , that is , w th experience and feeling : when the judgement of christ is set up in our judgements , and thence by the spirit of christ brought into our hearts , then it is in its proper place and throne , and untill then truth doth us no good , but helpeth to condemne us . the life of a●… christiā is a regular life , & . he that walketh by the rule of the new creature , peace shall be upon him , he that despiseth his way , & loveth to live at large seeking all liberty to the flesh shall dye . and it is made good by saint paul , if we live after the flesh we shall dye . vve learne likewise that men of an ill governed life have no true judgement : no wicked man can bee a wise man. and that without christs spirit the soule is in confusion , without beauty and form , as all things were in the chaos before the creatiō . the whole soule is out of joynt till it be set in againe by him whose office is to restore all things . the baser part of the soule which should bee subject , ruleth all , and keepeth under that little truth that is in the understanding , holding it captive to base affections , and sathan by corruption getteth al the holds of the soule , till christ stronger then he commeth , and driveth him out , and taketh possession of all the powers and parts of soule and body , to be weapons of righteousnes , to serve him , and then , new lords , new lawes , christ as a new conquerour changeth the fundamentall lawes of old adam , and establisheth a government of his owne . the second conclusion is , that this government is victorious . the reasons are : 1 , because christ hath conquered all in his owne person first , and hee is god over all blessed for evermore ; and therefore over sinne , death , hell , sathan , the world , &c. and as he hath overcome them in himselfe , so he overcomes them in our hearts and consciences . wee use to say , conscience maketh a man a king or a caitife , because it is planted in us to judge for god , either with us , or against us . now if naturall conscience bee so forcible , what will it be when besides it owne light it hath the light of divine truth put into it ? it will undoubtedly prevaile , either to make us hold up our heads with boldnesse , or abase us beneath our selves . if it subject it selfe by grace to christs truth , then it boldly overlookes death , hell , iudgement , and all spirituall enemies , because then christ sets up his kingdome in the conscience , and makes it a kind of paradise . the sharpest conflict which the soule hath is betweene the conscience and gods iustice : now if the conscience sprinkled with the blood of christ hath prevailed over assaults fetcht from the justice of god as now satisfied by christ , it will prevaile over al other opposition whatsoever . 2 we are to encounter with accursed and damned enemies ; therefore if they begin to fall before the spirit in us , they shall fall : if they rise up againe , it is to have the greater fall . 3 the spirit of truth to whose tuition christ hath cōmitted his church : and the truth of the spirit which is the scepter of christ , abide for ever ; therefore the soule begotten by the immortal feed of this spirit , and this truth , must not onely live for ever , but likewise prevaile over all that oppose it , for both the word and spirit are mighty in operation ; and if the ill spirit be never idle in those whom god delivereth up to him , we cannot thinke that the holy spirit will bee idle in those whose leading and government is committed to him . no , as he dwelleth in them , so he will drive out all that rise up against him , untill hee be all in all . what is spirituall is eternall ; truth is a beame of christs spirit both in it selfe , and as it is ingrafted into the soule , there fore it , and the grace ( though little ) wrought by it , will prevaile ; a little thing in the hand of a gyant will do great matters . a little faith strengthned by christ will worke wonders . 4 to him that hath shall be given , the victory over any corruption or temptation is a pledge of finall victory . as ioshua said when he set his foot upon the five kings which hee conquered ; thus god shall doe with all our enemies ; heaven is ours already , onely we strive till we have full possession . 5 christ as king , brings in a commanding light into the soule , and bowes the necke , and softens the iron sinew of the inner man , and where he begins to rule , he rules for ever , his kingdome hath no end . 6 the end of christs , comming was to destroy the workes of the devill , both for us and in us . and the end of the resurrection , was as to seale unto us the assurance of his victorie ; so i , to quicken our soules from death in sinne , 2 , to free our soules from such snares and sorrowes of spirituall death as accompany the guilt of sin , 3 , to raise them up more comfortable , as the sunne breakes forth more gloriously out of a thick cloud , 4 , to raise us out of particular slippes , and failings , stronger ; 5 , to raise us out of all troublesome and darke conditions of this life : and 6 , at length to raise our bodies out of the dust . for the same power that the spirit shewed in raising christ our head , from the sorrowes of death , and the lowest degree of his abasement ; the same power obtained by the death of christ from god now appeased by that sacrifice , will the spirit shew in the church which is his body , and in every particular member thereof . and this power is conveyed by faith , whereby after union with christ in both his estates of humiliation and exaltation , we see our selves not only dead with christ , but risen and sitting together with him in heavenly places . now we apprehending our selves to be dead , and risen , and thereupon victorious over all our enemies in our head. and apprehending that his scope in all this is to conforme us to himself , wee are by this faith changed into his likenesse , and so become conquerors over all our spirituall enemies as he is , by that power which we derive frō him who is the storehouse of all spirituall strength for all his . christ at length will have his end in us , and faith resteth assured of it , and this assurance is very operative , stirring us up to joyne with christ in his ends . and so for the church in generall , by christ it will have its victorie : christ is that little stone cut out of the mountaine without hands , that breaketh in peeces that goodly image , that is , all opposite government ; untill it become a great mountaine , and filleth the whole earth . so that the stone that was cut out of the mountaine ; becomes a mountaine it selfe at length ; who art thou then o mountaine , that thinkest to stand up against this mountaine : all shall lie flat and levell before it . hee will bring downe all mountainous high-exalted thoughts and lay the pride of all flesh low . when chaffe strives against the winde , stubble against the fire , when the heele kickes against the prickes , when the potsheard strives with the potter ; when man strives against god , it is easie to know on which side the victorie will goe . the winds may tosse the ship wherin christ is , but not overturne it . the waves may dash against the rock , but they doe but breake themselves against it . if this bee so , why is it thus with the church of god , and with many a gracious christian : the victorie seemeth to goe with the enemie . for answer , remember , i , gods children usually in their troubles overcome by suffering , here lambes overcome lyons , & doves eagles by suffering , that herein they may be conformable to christ , who conquered most , whē he suffered most , together with christs kingdome of patience , there was a kingdome of power . 2 this victory is by degrees , and therefore they are too hasty spirited , that would conquer so soone as they strike the first stroke , and be at the end of their race at the first setting forth : the isra●…ites were sure of victory in their voyage to canaan , yet they must fight it out . god would not have us presently forget what cruell enemies christ hath overcome for us , destory them not , lest the people forget it ( saith the psalmist ) that so by the experience of that anoyance wee have by them , we might be kept in feare to come under the power of them . 3 that god often worketh by contraries , when hee meanes to give victory , he will suffer us to bee foyled first , when hee meanes to comfort , he wil terrifie first , when hee meanes to justifie , hee will condemne us first , whom he meanes to make glorious , he will a base first . a christian conquers even when hee is conquered ; when hee is conquered by some sins , he gets victory over others more dangerous , as spirituall pride , security , &c. 4 , that christs worke both in the church and in the hearts of christians often goeth backward , that it may goe the better forward : as seed rotts in the ground in the winter time , but after comes better up , and the harder the winter , the more flourishing the spring , so wee learne to stand by falls , and get strength by weaknesse discovered , we take deeper root by shaking ; and as torches , flame brighter by mooving . thus it pleaseth christ out of his freedome , in this manner to maintaine his government in us . let us herein labour to exercise our faith , that it may answer christs manner of cariage towards us , when we are foyled , let us beleeve wee shall overcome , when wee are fallen let us beleeve we shall rise againe . iacob after he had a blow upon which he halted , yet would not give over wrastling till hee had gotten the blessing , so let us never give over , but in our thoughts knitt the beginning , progress , and end together , and then we shal see our selves in , heaven out of the reach of all enemies . let us assure our selves that gods grace even in this imperfect estate , is stronger then mans free will in the state of first perfectiō , and it is founded now in christ , who as he is the author , so will be the finisher of our faith , we are under a more gracious covenant . here upon it followeth , that weaknesse may stand with the assurance of salvation ; the disciples notwithstanding , all their weaknesses , are bidden to rejoyce that their names are written in heaven . failings ( with conflict ) in sanctification should not weaken the peace of our justification and assurance of salvation . it mattereth not so much , what ill is in us , as what good , not what corruptions , but how we stād affected to them : not what our particular failings bee so much , as what is the thred and tenor of our lives : for christs mislike of that which is ami●…e in us redounds not to the hatred of our person , but to the victorious subduing of al our infirmities . some have after conflict wondered at the goodnesse of god , that so little and shaking faith should have upheld them in so great combats , when sathan had almost catched them . and indeed it is to be wondred , how much a little grace will prevaile with god for acceptance , and over our enemies for victory , if the heart be upright . such is the goodness of our sweet saviour , that hee delighteth still to shew his strēgth in our weaknesse . first therefore for the great consolatiō of poore and weake christians , let them know , that a sparke frō heavē though kindled under greene wood that sobbes and smoakes , yet it will consume all at last , love once kindled is strong as death , much water cannot quench it , and therefore it is called a vehemēt flame , or flame of god , kindled in the heart by the holy ghost . that little that is in us , is fed w th an everlasting spring . as the fire that came downe from heaven in elias his time , licked up all the water , to shew that it came from god , so will this fire spend all our corruption , no afflictiō without , or corruption within shall quench it . in the morning we see oft clouds gather about the sun , as if they would hide it , but the sunne wasteth them by little and little , till it come to its full strength . at the first , feares and doubts hinder the breaking out of this fire , untill at length it gets above them all , and christ prevailes ; and then hee backes his owne graces in us . grace conquers us first , and we by it conquer all things else , whether it be corruptions within us , or temptations without us . the church of christ begotten by the word of truth , hath the doctrine of the apostles for her crowne , and tramples the moone , that is , the world , and all worldly things under her feet ; every one that is borne of god overcomes the world . faith whereby especially christ rules , sets the soule so high , that it overlookes all other things as farre below , as having represented to it , by the spirit of christ , riches , honour , beauty , pleasures of a higher nature . now that we may not come short of the comfort intended ; there are two things especially to bee taken notice of by us , i , whether there bee such a judgement , or government set up in us , to which this promise of victory is made . 2 , some rules or directions how we are to cary our selves , that the judgement of christ in us may indeed bee victorious . the evidences whereby wee may come to know , that christs judgement in us , is such as will be victorious , are , 1 , if we bee able from experience to justifie all christs wayes ; let flesh and bloud say what it can to the contrary ; and can willingly subscribe to that course which god hath taken in christ , to bring us to heaven , and still approve a further measure of grace then we have attained unto , and project and forecast for it . no other men can justifie their courses when their conscience is awaked . 2 , when reasons of religion , be the strongest reasons with us , and prevaile more ▪ then rea : sons fetcht from worldly policy . 3. when wee are so true to our ends and fast to our rule , as no hopes or feares can sway us anothe●… way , but still we are looking what agrees , or differs from our rule . 4 , when wee can doe nothing against the truth , but for the truth , as being dearer to us then our lives , truth hath not this soveraignty : in the heart of any carnall man. 5 , when , if we had libertie to choose under whose government wee would live , yet out of a delight in the inner man to christs government , wee would make choyce of him only , to rule us before any other , for this argues that wee are like minded to christ . a free and a voluntarie people , and not compelled unto christs service , otherwise then by the sweet constraint of love . when we are so far in liking with the government of christs spirit , that wee are willing to resigne up our selves to him in all things , for then his kingdome is come into us , when our wills are brought to his will ; it is the bent of our wils that maketh us good or ill . 6 , a well ordered uniforme life , not by sits or starts , shewes a well ordered heart , as in a clocke when the hammer strikes well , and the hand of the dyall points well , it is a signe that the wheeles are right set . 7 , when christs will commeth in competition with any earthly losse or gaine , yet if then in that particular case the heart will stoope to christ , it is a true signe ; for●… the truest tryall of the power of grace is in such particular cases which ●…ch us neerest , for there our corruption maketh the greatest head ; when christ came neere home to the yong man in the gospell , hee lost a disciple of him . 8 , when we can practise duties pleasing to christ , though contrary to flesh , and the course of the world . and when we can overcome our selves in that evill , to which our nature is proane , and standeth so much inclined unto , and which agreeth to the sway of the times , and which others lie inthralled under , as desire of revenge , hatred of enemies private ends , &c. then it appeares that grace is in us above nature , heaven above earth , and will have the victory . for the further clearing of this , and helping of us in our tryall ; wee must know there bee three degrees of victory . 1 , when we resist though we bee foyled . 2 , when grace gets the better though with conflict . 3 , when all corruption is perfectly subdued . now when wee have strength but onely to resist , yet wee may know christs government in us will bee victorious , because what is said of the devill , is said of all our spirituall enemies ; if we resist , they shall in time flye from us : because stronger is hee that is in us , that taketh part with his owne grace , than hee that is in the world . and if wee may hope for victory upon bare resistance , what may wee not hope for when the spirit hath gotten the upper hand ? for the second , that is , directions . wee must know , though christ hath under-taken this victorie , yet hee accomplisheth it by training us up to fight his battells ; hee overcommeth in us , by making us wise to salvation : and in what degree we beleeve christ will conquer , in that degree wee will endevour by his grace that wee may conquer : for faith is an obedient and a wise grace : christ maketh us wise to ponder & weigh things , and thereupon to ranke and order them so , as we may make the fitter choise of what is best . some rules to helpe us in judging are these . to judge of things as they help or hinder the maine : as they surther or hinder our reckoning : as they make us more or lesse spirituall , and so bring us neerer to the fountaine of goodnes , god himselfe : as they bring us peace or sorrow at the last : as they commend us more or lesse to god , and wherein we shall approve our selves to him most : likewise to judge of things now , as we shall doe hereafter , when the soule shall be best able to judge , as when wee are under any publike calamitie , or at the houre of death , when the soule gathereth it selfe from all other things to it self . looke backe to former experience , see what is most agreeable unto it ; what was best in our worst times . if grace is or was best then , it is best now . and labour to judge of things as hee doth , who must judge us , & as holy men judge , who are led by his spirit : more particularly , what those judge , that have no interest in any benefit that may come by the thing which is in question : for outward things blinde the eies even of the wise ; we see papists are most corrupt in those things , where their honor , ease or profit is ingaged , but in the doctrine of the trinitie , which doth not touch upon these things , they are found . but it is not sufficient that judgment be right , but likewise readie and strong . where christ establisheth this government , he inspireth care to keepe the iudgement cleare & fresh , for whilst the iudgement standeth straight & firme , the whole frame of the soule continueth strong & impregnable . true iudgement in us advancet●… christ , and christ will advance it . all sinne is eyther from false principles or ignorance , or mindlesnesse , or unbeleefe of true . by inconsideration , and weaknesse of assent eve lost her hold at first . it is good therefore to store up true principles in our harts , and to refresh them often , that in vertue of them our affections and actions may be more vigorous . when iudgement is fortified , evill findes no entrance , but good things have a side within us , to entertaine them . whilest true convincing light continueth , wee will not doe the least ill of sinne , for the greatest ill of punishment . in vaine is the ●…et spread in the eyes of that which hath wings . whilest the soule is kept aloft , there is little danger of snares below : we lose our high estimation of things , before wee can be drawne to any sinne . and because knowledge and affection mutually helpe one another ▪ it is good to keepe up our affections of love and delight by all sweet inducements , & divine incouragements , for what the heart liketh best , the minde studyeth most . those that can bring their hearts to delight in christ , know most of his wayes . wisedome loveth them that love her . love is the best entertainer of truth , and when it is not entertained in the love of it , ( being so lovely as it is ) it leaveth the heart , and will stay no longer . it hath beene a prevailing way to beginne by with-drawing the love , to corrupt the iudgement ; because as we love so wee use to judge : and therefore it is hard to be affectionate and wise in earthly things , but in heavenly things , where there hath been a right information of the judgement before , the more our affections grow , the better and clearer our judgement s will be , because our affections though strong , can never rise high enough to the excellencie of the things . wee see in the martyrs , when the sweet doctrine of christ had once gotten their hearts , it could not be gotten out againe by all the torments the wit of crueltie could devise . if christ hath once possessed the affections , there is no dispossessing of him again . a fire in the heart overcommeth all fires without . 3 , wisedome likewise teacheth us , wherein our weaknesse lyeth , and our enemies strength , wherby a jealous feare is stirred up in us , whereby we are preserved . for out of this godly jealousie wee keepe those provocations which are active and working from that which is passive & catching in us , as we keep fire from powder . they that will hinder the generation of noysome creatures , will hinder the conception first , by keeping male and female asunder . this jealousie wil be much furthered by observing strictly what hath helped or hindered a gratious tēper in us : and it will make us take heed that wee consult not with flesh and blood in our selves or others . how else can wee thinke that christ will lead us out to victorie , when we take counsell of his and our enemies . 4 , christ maketh us likewise carefull to attend all meanes , whereby fresh thoughts and affections may be stirred up and preserved in us . christ so honoureth the use of meanes , and the care he putteth into us , that hee ascribeth both preservation and victory unto our care of keeping our selves . hee that is begotten of god , keepeth himselfe ; but not by himselfe , but by the lord , in dependance : on him in the use of meanes . we are no longer safe , then wife to present our selves to all good advantages of acquaintance , &c. by going out of gods walkes , we goe out of his government , and so lose our frame , and finde our selves over-spread quickly with a cōtráry disposition . when wee draw neere to christ in his ordinances , he drawes neere to us . 5 keepe grace in exercise : it is not sleepy habits but gracein exercise that preserveth us . whilest the soule is in some civill or sacred imployment , corruptions within us , are much suppressed , and sathans passages stopped , and the spirit hath a way open to inlarge●… it selfe in us , and likewise the guard of angells then most neerly attend us ; which course often prevailes more against our spirituall enemies then direct oppo sition . it stands upon christs honor to maintaine those that are in his worke . sixthly , in all directiōs we must look up to christ the quickning spirit , and resolve in his strength , though wee are exhorted to cleave to the lord with full purpose of heart , yet we must pray ▪ with david , lord for ever keepe it in the thoughts of our hearts , and prepare our hearts unto thee : our hearts are of themselves very loose and unsetled , lord unite our hearts unto thee to feare thy name , or else without him our best purposes will fall to the ground . it is a pleasing request out of love to god , to beg such a frame of soule from him , wherein hee may take delight ; and therefore in the use of all the meanes , wee must send up our desires and complaints to heaven to him for strength and help , and then we may bee sure , that he will bring forth judgment into victory . lastly , it furthers the state of the soule , to know what frame it should bee in , that so wee may order our soules accordingly ; we should alwayes bee fit for communion with god , and bee heavenly minded in earthly busines , and be willing to be taken off from them , to redeem time for better things ; we should bee ready at all times to depart hence , and to live in such a condition , as we would be content to dye in : wee should have hearts prepared for every good duty , open to all good occasions , and shut to al temptations , keeping our watch , and being alwayes ready armed : so farre as we come short of these things , so farre wee have just cause to be humbled , and yet presse forward that wee may gaine more upon our selves , and make these things more familiar and lovely unto us , and when wee finde our soules any wayes falling downewards , it is best to raise them up presently by some waking meditatiōs ; as of the presence of god , of the strict reckoning we are to make , of the infinite love of god in christ , and the fruits of it , of the excellency of a christians calling , of the short and uncertaine time of this life : how little good all those things that steale away our hearts , will doe us ere long ; and how it shall bee for ever with us thereafter as we spend this little time well , or ill , &c. the more we give way for such consideratiōs to sink into our hearts , the more we shall rise neerer to that state of soule which wee shall enjoy in heaven . when wee grow regardlesse of keeping our soules , then god recovers our taste of good things again , by sharpe crosses , thus david , salomon , sampson , &c. were recovered : it is much easier kept then recovered . but notwithstanding my striving , i seeme to stand at a stay . grace ( as the seed in the parable ) growes we know not how , yet at length when god seeth fittest wee shall see that all our indeavour hath not beene in vaine , the tree falleth upon the last stroke , yet all the former strokes help it forward . sometimes victory is suspended , because some achan is not found out , or because wee are not humble enough : as israel had the worst against the benjamites till they fasted and prayed , or because wee betray our helps , & stand not upon our guard , and yeeld not presently to the motions of the spirit , which mindeth us alwayes of the best things , if wee would regard it . our owne consciences will tell us , if wee give them leave to speake , that some sinfull favouring of our selves is the cause . the way in this case to prevaile , is i , to get the victory over the pride of our owne nature , by taking shame to our selves , in humble confession 〈◊〉 god ; and then ●…23 to overcome the unbeliefe of our hearts by yeelding to the promise of pardon , and then 3 , in confidence of christs assistance to set our selves against those sins which have prevailed over us ; and then prevailing over our selves we shall easily prevhile over all other enemies , and conquer all conditions we shall be brought into . if christ will have the victory , then it is the best way for nations & states to kisse the sonne , and to imbrace christ & his religiō ; to side with christ , and to own his cause in the world , his side wil prove the strōgest side at last , happy are we if christ honour us so much as to use our helpe to fight his battell against the mighty . true religion in a state , is as the maine piller of a house , & staffe of a tēt that upholds all : 2 so for families let christ be the chiefe governor of the family ; & 3 , let cuery one be as a house for christ to dwell familiarly in , and to rule ; where christ is , all happinesse must follow . if christ goeth , all will goe ; where christs governmēt in his ordinances , and his spirit is , there all subordinate government wil prosper : religiō inspireth life & grace into al other things , all other vertues without it are but as a faire picture without a head . where christs lawes are writtē in the heart , there all other good lawes are best obeyed , none despise mās law , but those that despise christs first . of all persons a man guided by christ is the best , and of all creatures in the world , a man guided by will & affection ( next the devil ) is the worst . the happiness of weaker things stands in being ruled by stronger : it is best for a blind man to bee guided by him that hath sight ; it it best for sheepe and such like shiftlesse creatures to bee guided by mā ; & it is happiest for man to be guided by christ , because his government is so victorious that it frees us from the feare and danger of our greatest enemies , and tends to bring us to the greatest happinesse that our nature is capable of . this should make us to joy when christ reigneth in us . when salomon was crowned the people shouted , so that the earth rang ; much more should we rejoyce in christ our king. and likewise for those , whose soules are deere unto us , that christ may raigne in them also , that they may bee baptized by christ with this fire , that these sparkes may be kindled in them . men labour to cherish : the spirit and metall ( as they terme it ) of those they traine up , because they thinke they wil have use of it in the manifold affaires and troubles of this life . oh , but let us cherish the ▪ sparkes of grace in them : sor a naturall spirit in great troubles will faile , but these sparkes will make them conquerors over the greatest evills . if christs , judgement sall bee victorious , then popery being an opposite frame , set up by the wit of man●… maintaine stately ●…enesse , must fall . and it is falne already in the hearts of those upon whom christ . hath shined . it is a lye , and founded upon a lye , upon the infallible judgement of a man subject to sin and error : when that whi●…h is taken for a principle of truth , becomes a principle of error , the more relying upon it , the more danger . it is not only said , judgment shall bee victorious , but that christ will bring it openly forth to victorie . whence we observe that grace shall bee glory , and runne into the eyes of all . now christ doth conquer and hath his owne ends , but it is in some sort invisibly : his enemies within and without us seeme to have the better . but he will bring forth judgement into victory , to the view of all . the wicked that now shut their eyes shall see it to their torment . it shall not be in the power of subtile men to see or not see what they would , christ will have power over their hearts , and as his wrath shall immediately seize upon their soules against their wills ; so will he have power over the eyes of their soules to see and know what will increase their misery ; griefe shall be fastned to all their senses , and their senses to griefe . then all the false glosses which they put upon things shall bee wiped away . men are desirous to have the reputation of good , and yet the sweetnesse of ill ; nothing so cordially opposed by them , as that truth which layeth them open to themselves , and to the eyes of others ; their chiefe care being how to daube with the world and their owne consciences . but the time will come when they shall be driven out of this fooles paradise , and the more subtile their conveyance of things hath beene , the more shall be their shame . christ whom god hath chosen to set forth the chiefe glory of his excellencies , is now veyled in regard of his body the church , but will come ere long to bee glorious in his saints ; and not lose the cleere manifestation of any ofhis attributes , and will declare to all the world what he is . when there shall be no glory but that of christ and his spouse , those that are as smoaking flaxe now , shall then shine as the sun in the firmament , and their righteousnesse breake forth as the noone day . th●… image of god in adam had a commanding majestie in it , so that all creatures r●…vereneed him , much mo●…e shall the image of god in the perfection of it ; command respectin all . even now there is a 〈◊〉 awe put into the hoasts of the greatest , towards those in whō they ▪ see any grace to shine ▪ from whence it was that herod ●…eared ●…ohn baptist , but what will this bee in their day of bringing forth , which is called the day of the revelation of the son●…es of god. there will bee more glorious times , when the kingdomes of the earth shall be the lord iesus christs ; and hee shall raigne for ever : then shall judgment and truth have its victory : then christ will plead his owne cause , truth shall no longer bee called heresie , and schisme , nor heresie catholike doctrine , wickednesse shall no longer goe masqued and disguised , goodnesse shall appeare in its owne lustre , and shine in its owne beames , things shall bee what they are , nothing is hidden but shall be laid open . iniquity shall not be caried in a mystery any longer . deepe dissemblers that thinke to hide their counsells from the lord shall walke no longer invisible as in the clouds . if this were beleeved , men would make more account of sincerity , which will onely give us boldnesse , and not seeke for covershames ; the confidence whereof as it maketh men now more presumptuous , so it wil expose them hereafter to the greater shame . if judgement shall bee brought forth to victory , then those that have been ruled by their own deceitfull hearts , and a spirit of errour , shall bee brought forth to disgrace : that god that hath joyned grace and truth with honour , hath joyned sin and shame together at the last ; all the wit and power of man can never bee able to sever what god hath coupled . truth and piety may bee trampled upon for a time , but as the two witnesses after they were slaine rose againe and stood upon their feet ; so whatsoever is of god shall at length stand upon its owne bottome . there shall bee a resurrection not onely of bodies but of credits . can wee thinke that hee that throw the angells out of heaven , will suffer dust and wormes meat to runne a contrary course , and to cary it alwayes so ; no , as verily as christ is king of kings , and lord of lords , so will hee dash all those peeces of earth which rise up against him , as a p●…tters vessell . was there ever any fierce against god and , prospered ? no doubtlesse , the rage of man shall turne to christs praise : what was said of pharaoh shall bee said of all headdy enemies , who had rather lose their soules , then their wills , that they are but raised up for christ to get himselfe glory in their confusion . let us then take heed that wee follow not the wayes of those men , whose ends we shall tremble at : there is not a more fearefull judgement can befall the nature of man , then to bee given up to a reprobate judgement of persons and things , because it commeth under a w●…e , to call ill good , and good ill . how will they be laden with curses another day that abuse the judgement of others by sophistry and flattery , deceivers , and being deceived ? then the complaint of our first mother eve will be taken up , but fruitlesly ; the serpent hath deceived me , sathan in such and such hath deceived me . sinne hath deceived me , a foolish heart hath deceived mee . it is one of the highest points of wisedome , to consider upon what grounds wee venture our soules . happy men will they bee who have by christs light , a right judgement of things , and suffer that judgement to prevaile over their hearts . the soule of most men is drowned in their senses , and caried away with weake opinions , raysed from vulgar mistakes and shadowes of things . and satan is ready to inlarge the imagination of outward good , and outward ill , and make it greater then it is , and spirituall things lesse , presenting them through false glasses . and so men trusting in vanity , vanish themselves in their owne apprehensions . a wofull condition , when both wee and that which wee highly esteeme shall vanish together , which will be as truly as christs judgement shall come to victory ; and in what measure the vaine heart of man hath beene inlarged to conceive a greater good in things of this world then there is , by so much the soule shall be inlarged or be more sensible of misery when it sees its error . this is the difference betwixt a godly wise man , and a deluded worldling ; that which the one doth more judge to be vain , the other shal hereafter feel to be so , when it is too late . but this is the vanity of our natures , that though we shun above all things to be deceived and mistakē in present things ; yet in the greatest matters of all we are willingly ignorant and mis-led . the fourth conclusion is , that this government is set up and advanced by christ alone . he bringeth judgement to victory . we both fight & prevail in the power of his might , we overcome by the spirit obtained by the blood of the lambe . it is he alone that teacheth our hands to warre , and fingers to fight . nature ( as corrupted ) favors its owne being , and will maintaine it selfe against christs government . nature ( simply considered ) cannot raise it selfe above it selfe to actions spirituall of a higher order and nature , therfore the divine power of christ is necessary to cary us above all our own strength , especially in duties wherin we meet with greater opposition ; for there , not onely nature will faile us , but ordinarie grace , unlesse there bee a stronger and a new supply . in taking up a burthen that is waightier then ordinary , if there bee not a greater proportion of strength then weight , the undertaker will lye under it . so to every strong encounter there must bee a new supply of strength : as in peter when he was assaulted with a stronger temptation , being not upheld and shored up with a mightier hand , notwithstanding former strength foully fell . and being falne , in our raisings up againe it is christ that must doe the worke , 1 , by removing , or 2 , weakning , or 3 , suspending opposite hindrances , 4 , & by advancing the power of his grace in us to a further degree then wee had before wee fell ; therefore when we are fallen , and by falls have gotten a bruise , let us goe to christ presently to binde us up againe . let us know therefore that it is dangerous to look for that from our selves , which we must have ●…om christ . since the fall , all our strength lyes in him as sampsons in his haire , we are but subordinate agents moving as we are moved , and working as we are first wrought upon , free so far forth as wee are freed , no wiser nor stronger then he makes us to be for the present in any thing wee undertake . it is his spirit that actuates and inliveneth and applyeth that knowledge and strength we have , or else it saileth and lyeth as uselesse in us ; we worke when we worke upon a present strength . therefore dependant spirits , are the wisest and the ablest . nothing is stronger then humility , that goeth out of it selfe ; or weaker then pride that resteth upon its owne bottome : and this should the rather bee observed , because naturally we affect a kinde of divinity , in setting upon actions in the strength of our owne parts ; whereas christ saith , without me you can doe nothing , he doth not say you can doe a little , but nothing ; therefore in all ( especially difficult encounters ) let us lift up our hearts to christ , who hath spirit enough for us all , in all our exigences ; and say with good iehosaphat , lord wee know not what to doe , but our eyes are towards thee ; the battell we fight is thine , and the strength whereby wee fight must be thine . if thou goest not out with us , wee are sure to be foiled . sathan knowes nothing can prevaile against christ , or those that relye upon his power ; therefore his study is , how to keepe us in our selves , and in the creature : but we must cary alwayes in our minds , that that which is begun in self-confidence will end in shame . the manner of christs bringing forth judgement to victory , is by letting us see a necessity of dependance upon him : hence proceed those spirituall desertions , wherein he often leaveth us to our selves , both in regard of grace and comfort , that we may know the spring-head of these to be out of our selves . hence it is that in the mount , that is , in extremities , god is most seen . hence it is that we are saved by the grace of faith , that carieth us out of our selves to relye upon another ; and that faith worketh best alone , when it hath least outward support . hence it is that wee often faile in lesser conflicts , and stand out in greater , because in lesse we rest more in our selves ; in greater wee fly to the rock of our salvation which is higher then we . hence likewise it is , that wee are stronger after foyles , because hidden corruption undiscerned before , is now discovered , and thence wee are brought to make use of mercy pardoning , and power supporting : one maine ground of this dispensation , is , that wee should know it is christ that giveth both the will , and the deed : and that as a voluntary worker , according to his owne good pleasure . and therefore we should workout our salvation in a jealous feare and trembling , lost by unreverent and presumptuous walking , wee give him cause to suspend his gracious influence , and to leave us to the darknesse of our owne heart . those that are under christs governmēt , have the spirit of revelation whereby they see and feel a divine power sweetly & strongly inabling thē for to preserve faith when they feele the contrary , & hope in a state hopelesse , and love to god under signes of his displeasure , and heavenly mindedness in the midst of worldly affaires & alluremets drawing a contrary way ; they feel a power preserving patience , nay joy in the midst of causes of mourning , inward peace in the midst of assaults . to make so little grace so victorious over so great a masse of corruption , this requireth a spirit more then humane ; this is as to preserve fire ▪ in the sea , and a part of heaven even as it were in hell . here wee know where to have this power , and to whom to returne the praise of it . and it is our happinesse , that it is so safely hid in christ for us , in one so neere unto god and us . since the fall , god will not trust us with our owne salvation , but it is both purchased and kept by christ for us , & we for it through faith , wrought by the power of god , and laying hold of the same : which power is gloriously set forth by saint paul , i , to be a great power , 2 , an exceeding power , 3 , a working and a mighty power , 4 , such a power as was wrought in raising christ from the dead . that grace which is but a perswasive offer , and in our pleasure to receive or refuse , is not that grace which brings us to heaven ; but gods people feel a powerfull work of the spirit not onely revealing unto us our misery , and deliverance through christ , but emptying us of our selves as being redeemed from our selves , and infusing new life into us , and after strengthning us and quickning of us when we droop and hang the wing , and never leaving us till perfect conquest . the fift conclusion is , that this prevailing government shall not bee without fighting ; there can be no victory where there is no combate ; in esay it is said , hee shall bring judgment in truth : here it is said , he shall send forth judgment into victory . the word send forth hath a stronger sense in the originall , to send forth with force , to shew , that where his government is in truth , it will be opposed , untill he getteth the upper hand . nothing is so opposed , as christ and his government both with in us , and without us . and within us most in our first conversion , though corruptiō prevailes not so farre as to make voyd the powerfull worke of grace , yet there is not onely a possibility of opposing , but a proannesse to oppose , and not onely a proanness , but an actuall withstanding the working of christs spirit , and that in every action , but yet no prevailing resistance , so far as to make void the worke of grace , but corruption in the issue yeelds to grace . there is much : adoc to bring christ into the heart , and to settle a tribunall for him to judge there , there is an army of lusts mutiny against him . the utmost strength of most mens indeavours and parts , is to keepe christ from ruling in the soule , the flesh still laboureth to maintaine its owne regency , and therefore it cryes downe the credit of whatsoever crosseth it , as gods blessed ordinances , &c. and highly prizeth any thing , though never so dead and empty , if it give way to the liberty of the flesh . and no marvaile if the spirituall government of christ be so opposed , 1 , because it is governmēt , & that limits the course of the will , and casteth a bridle upon its wanderings , every thing naturally resists what opposeth it ; so corrupt will labours to beare downe all lawes , and counteth it a generous thing not to be awed , and an argument of a low spirit to feare any , even god himselfe , untill unavoydable danger seizeth on men , and then those that feared least out of danger , feare most in danger , as we see in balthazar . 2 , it is spiritual government , and therefore the lesse will flesh indure it : christs government bringeth the very thoughts & desires which are the most immediate and free issue of the soule into obedience , though a man were of so composed a cariage that his whole life were free from outward offensive breaches , yet with christ , to bee carnally or worldly mindeded is death , he looketh on a worldly mind with greater detestation then any one particular offence . but christs spirit is in those who are in some degree earthly minded ? true it is , but not as an allower and maintainer , but as an opposer , subduer , and in the end as a conquerour : carnall men would faine bring christ and the flesh together and could bee content with some reservation to submit to christ , but christ will be no underling to any base affection ; and therfore where there is allowance of our selves in any sinsull lust , it is a signe the keyes were never given up to christ to rule us . 3 , because it is judgement , and men love not to be judged and censured . now christ in his truth arraigneth them , giveth sentence against them , and bindeth them over to the latter judgement of the great day . and therefore they take upon them to judge that truth that must judge them , but truth will bee too good for them ; man hath a day now , which saint paul calls mans day , wherein hee getteth upon his bench , and usurpeth a judgement over christ and his wayes ; but god hath a day , wherein he will set all straight , and his judgement shall stand . and the saints shall have their time , when they shall sit in judgment upon them that judge them now . in the meane time christ will rule in the middest of his enemies , in the midst of our hearts . it is therefore no signe of a good condition , to ●…nde all quiet and nothing at oddes . for can we think that corruption which is the elder in us , and sathan the strong man , that keepeth many holds in us , will yeeld possession quietly : no , there is not so much as a thought of goodnesse discovered by him , but he joyneth with corruption to kill it in the birth . and as pharaohs cruelty was especially against the male children ; so sathans malice is especially against the most religious and manly resolutions . this then wee are alwayes to expect , that wheresoever christ commeth , there will be opposition : when christ was borne all ierusalem was troubled ; so when christ is borne in any man , the soule is in an uproare , and all because the heart is unwilling to yeeld up it selfe to christ to rule it . wheresoever christ commeth , he breedeth division , not only i , between man and himselfe , but 2 , betweene man and man , and 3 , betweene church and church : of which disturbance christ is no more the cause , they physicke is of trouble in a distempered body , of which noysome humors are the proper cause , for the end of physicke is the peace of humors . but christ thinketh it fit that the thoughts of mens hearts should bee discovered : and hee is as well for the falling , as the rising of many in israel . thus the desperate madnesse of men is layd open , that they had rather bee under the guidance of their owne lusts , and by consequent of satan himselfe to their endlesse destruction , then put their feet into christs setters , and their neckes under his yoake ; whereas indeed christs service is the only true libertie , his yoake an easie yoake , his burden but as the burden of wings to a bird , that maketh her flie the higher . sathans government is rather a bondage then a government , unto which christ giveth up those that shake off his owne , for then hee giveth sathan and his factors power over them , since they will not receive the truth in love , take him iesuite , take him sathan , blind him , and binde him , & lead him to perdition . those that take the most liberty to sinne , are the most perfect slaves , because most voluntarie slaves , the will in everie thing is either the best or the worst , the further men goe on in a wilfull course , the deeper they sincke in rebellion ; and the more they crosse christ , doing what they will , the more they shall one day suffer what they would not . in the meane time they are prisoners in their owne soules , bound over in their consciences to the judgement of him after death , whose judgement they would none of in their lives . and is it not equall that they should feele him a severe iudge to condemne them , whom they would not have a milde iudge to rule them . for conclusion and generall application of all that hath beene spoken , unto our selves . we see the conflicting , but yet sure and hopefull state of gods people . the victory lyeth not upon us , but upon christ who hath taken upon him as to conquer for us , so to conquer in us . the victory lyeth neither in our own strēgth to get , nor in our enemies to defeat it . if it lay upon us wee might justly feare . but christ will maintaine his owne government in us , and take our part against our corruptions ; they are his enemies as well as ours . let us therefore bee strong in the lord , and in the power of his might ; let us not looke so much who are our enemies , as who is our iudge , and captaine ; not what they threaten , but what he promiseth ; wee have more for us , then against us . what coward would not fight , when he is sure of victory ; none are here overcome , but he that will not sight . therefore , when any base fainting seizeth upon us , let us lay the blame where it is to bee layd . wee see here what wee may looke for from heaven . o beloved it is a comfortable thing to conceive of christ aright , to know what love , mercy , strength we have layed up for us in the brest of christ . a good conceit of the physitian ( we say ) is halfe the cure ; let us not suffer sathan to transforme christ unto us , to bee otherwise then he is to those that are his . let us make use of this his mercy and power everie day , in our daily combats : christ will not leave us , till he hath made us like himselfe , all glorious within and without , and presented us blamelesse before his father . what a comfort is this in our conflicts with our unruly hearts , that it shall not alwaies be thus ; let us strive a little while , and we shall bee happy for ever . let us thinke when wee are troubled with our sinnes , that christ hath this in charge of his father , that he shall not quench the smoaking slaxe , untill hee hath subdued all . this putteth a sheild into our hands to beat backe all the fiery darts of sathan : he will object , thou art a great sinner ; we may answer , christ is a strong saviour : but he will object , thou hast no faith , no love ? yes a sparke of faith and love : but christ will not regard that ? yes , he will not quench the smoaking flaxe . but this is so little and weake , that it will vanish , and come to nought ? nay , but christ will cherish it untill hee hath brought judgment to victory . and thus much for our comfort we have already , that even when we first beleeved we overcame god himself ( as it were ) by beleeving the pardon of all our sinnes ; notwithstanding the guilt of our owne consciences , and his absolute justice . now having beene prevailers with god , what shall stand against us if we can learne to make use of our faith ? o what a confusion is this to sathan , that hee should labour to blow out a poore sparke , and yet should not bee able to quench it ; that a graine of mustard seed should bee stronger then the gates of hell ; that it should be able to remove mountaines of oppositions and temptations cast up by sathan and our rebellious hearts between god and us . abimelech could not indure that it should bee said a woman had slaine him , and it must needs be a torment to sathan , that a weake childe , a woman , and decrepit old man should by a spirit of faith put him to flight . since there is such comfort , where there is a little truth of grace , that it will be so victorious , let us oft try what : god hath wrought in us , search our good , as well as our ill , and be thankfull to god for the least measure of grace , more then for any outward thing , it wil be of more use and comfort then al this world which passeth away & comes to nothing . yea let us be thankfull sor that promised and assured victory , which we may relie on without presumption , as saint paul doth ; thankes bee to god , that hath given us victorie in iesu christ. see a slame in a spark , a tree in a seed ; see great things in little beginnings ; looke not so much to the beginning , as to the perfection , and so we shall bee in some degree joyfull in our selves , and thankfull unto christ. and let all this that hath beene spoken , allure those that are not yet in state of grace , to come under christs sweet and victorious government , for though wee shall have much opposition , yet if we strive , hee will helpe us , if we faile , he wil cherish us , if wee bee guided by him , we shall overcome , if we overcome , wee are sure to be crowned . and for the presēt state of the church we see now how forlorne it is , yet let us comfort our selves , that christs cause shall prevaile , christ will rule , till he hath made his enemies his footstoole , not onely to trample up on : but to helpe him up to mount higher in glory . babylon shall fall , for strong is the lord who hath condemned her , rev. 18. 8. christs judgement not onely in his children , but also against his enemies shall be victorious , for hee is king of kings , and lord of lords . god will not suffer antichrist and his supports to revell and ruffle in the church as they doe . if we looke to the present state of the church of christ , it is as daniel in the midst of lyons , as a lilly amongst thornes . as a ship not onely tossed , but almost covered , with waves . it is so low , that the enemies thinke they have buried christ in regard of his gospel , in the grave , and there they thinke to keepe him from rising : but christ as he rose in his person , so hee will roule away all stones , & rise again in his church : how little support hath the church and cause of christ at this day ▪ how strong a conspiracie is against it . the spirit of antichrist is now lifted up , and marcheth furiously ; things seeme to hang on a small and invisible thread . but our comfort is that christ liveth and raigneth , and standeth on mount sion in defence of them that stand for him ; and when states and kingdomes shall dash one against another ; christ will have care of his owne children and cause , seeing there is nothing else in the world that he much esteemeth . at this very time the delivery of his church , and the ruine of his enemies is in working : we see not things in motion till christ hath done his worke , and then wee shall see that the lord raigneth . christ and his church when they are at the lowest , are neerest rising : his enemies at the highest are neerest a downefall . the iewes are not yet come in under christs banner , but god that hath perswaded iaphet to come into the tents of shem , will perswade shem to come into the tents of iaphet . the fulnesse of the gentiles is not yet come in , but christ that hath the utmost parts of the earth given him for his possession , will gather all the sheepe his father hath given him into one fold , that there may bee one sheepfold , and one shepheard . the faithfull iewes rejoyced to thinke of the calling of the gentiles : and why should not we joy to thinke of the calling of the iewes ? the gospels course hath hitherto been as that of the sun from east to west , and so in gods time may proceed yet further west . no creature can hinder the course of the sun , nor stop the influence of heaven , nor hinder the blowing of the winde , much lesse hinder the prevailing power of divine truth , untill christ hath brought all under one head , and then he will present all to his father ; these are they thou hast given unto me ; these are they that have taken mee for their lord and king , that have suffered with mee . my will is that they bee where i am , and raigne with mee . and then hee will deliver up the kingdome even to his father , and put downe all other rule , and authority , and power . let us then bring our hearts to holy resolutions , and set our selves upon that which is good , and against that which is ill , in our selves or others , according to our callings : upon this incouragement , that christs grace and power shall goe along with us . what had become of that great worke of reformation of religion in the latter spring of the gospel , if men had not beene armed with invincible courage to out-stride all lets , upon this faith that the cause was christs , and that he would not be wanting to his owne cause . luther ingenuosly confessed , that he caried matters often inconsiderately , and with mixture of passion , but upon acknowledgement , god tooke not advantage of his errors , but the cause being gods , and his aymes being holy , to promote the truth , and being a mighty man in prayer , and strong in faith , god by him kindled that fire , which all the world shall never bee able to quench . according to our faith so is our incouragement to all duties , therefore let us strengthen faith that it may strengthen all other graces . this very beliefe , that faith shall bee victorious , is a meanes to make it so indeed . beleeve it therefore , that though it bee often as smoaking flax , yet it shall preuaile . if it prevaile with god himselfe in tryalls , shall it not prevaile over all other opposition ? let us waite a while , and we shall see the salvation of the lord. the lord reveale himselfe more and more unto us in the face of his sonne iesus christ , and magnifie the power of his grace in cherishing those beginnings of grace in the middest of our corruptions ; and sanctifie the consideration of our owne infirmities to humble us , and of his tender mercy to incourage us : and perswade us that since he hath taken us into the covenant of grace , hee will not cast us off for those corruptions ; which as they grieve his spirit ; so they make us vile in our owne eyes . and because sathan labours to obscure the glory●… of his mercy , and hinder our comfort by discouragements . the lord adde this to the rest of his mercies , that since he is so gracious to those that yeeld to his goverment , we may make the right use of this grace , and not lose any portion of comfort that is layd up for us in christ . and hee vouchsafe to let the prevailing power of his spirit in us , bee an evidence of the truth of grace begun , and a pledge of finall victory , at that time when he will be all in all , in all his for all eternity . amen . finis . notes, typically marginal, from the original text notes for div a12171-e340 heb. 10. 7. 1 th. s. 5 14 hosea 2. 24. rev. 22. 17. m●… . 11. 28 esay 53. 1. 1 ioh. 3. 23. ioh. 16. 9. 2 cor. 3. 20. es. 5. 8. hos. 11. 9. eph. 3. 18. es. 57. 19 loquitur deus ad 〈◊〉 nostrum , agi●… ad modum suum . psal. 66. 18. rev. 6. 2. 1. 2. psal 73. 24. notes for div a12171-e2270 division . 1. 2. matth. 11. isai. 55. 1. 2. 3. 1. the condition of such christ had to deale with . the church likened to weake things . bruised reed wha●… . 1. 2. 3. 4. 1. why bruising is requisite , 1. before conversion . 2. 3. 4. 5. 2. after conversion . 1. 2. mat 26. psal. 32. psal. 51. isai. 38. 13. 2 cor. 12. isa. 53. 2 , point . isa. 53. matth. 5. mat. 11. 25. mat. 9. 36. act. 19. vse 1. incouragement to the bruised luke 2. phil. 4. vse 2. vse 3. gen. 34. object . answ. isa. 66. rom. 10. quest. ans. meanes of bruising . isa. 58. 5. quest. answ. iam. 5. 14. psal. 6. ps. 103. 14. 1 pe. 4. 19 1 cor. 10. 13 hosea 14. 〈◊〉 . isa. 66. 2. ez. 34. 16. es. 40. 11. mar. 16. 7. the secōd branch . observ. jsa . 53. 2. ephes. 1. observ. instances . rom. 8. 1 sam. 21. ps. 34. 18. ps. 31. 22. david . matth. 8. m●…r . 9. 24. ionas . rom. 7. 24. cant. 5. 3. rev. 2. & 3. vse . doct. ioh. 20. 27. luke 24. matth. 26. matth. 8. rev. 2. & 3 matth. 26. psal. 65. esay 57. 1 cor. 9. act. 26. mat. 121 & 23. mat. 9. mat. 23. gen. 33. 14. vse for ministers . 2 darke speches . 1 thes. 2. 7. 3 doubtfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . a caveat . nil tam certum quàm quod ex dubio certum . 4. austerity . a caveat . rev. 2. 2. pro. 8. 12. 2. for the church in censures . as pari●…entis . 3. for civil magistrates . 4. for private christians . evill examples . slandring . censuring and iudging . 1 for the vse of indifferent things . 2. for weaknesses nemo curiosus qui non malevolus . how to attain a right spirit to deale with infirmities . 1. luke 24. 49 aug. in 6. gal. nil sic spiritualem virum indicat quam alient peccati tractatio . 2. 〈◊〉 nil magis ad misericordiam inclinat quam propry periculi cogitatio . aug. vse 2. for tryall . 1. 2. 3. 4. rom. 7. 5. 2. particular trials to know if we be smoaking flax. 1. 2. charitas in intellectu parit ardorem in affectu . 3. isa. 50. ●…1 . 4 5 6. 7. 8. 9. desires . psal. 119. 5. rom. 7. 24. ignis qu●… magis l●…cet , eo minus fumat . vse . 1. 2. 3. vellem servari domine , sed cogitationes non pa●…iuntur . 4. 1. 2. 3. 4. incouragements . psal. 38. 9. object . answ. why first god accepteth of weake prayers . 2. revel . 8. phil. 3. 14. the effect of christian meeknesse , contentation . a case about indisposition to duty . 2. 3. caution . discouragement from impatience in suffering psal. 37. 24. this was preached at the sacrament . 2 chron. 30. 19 rom. 7. 17. quod non pl. cet , non nocet . when sin is our sorrow , it shall not be our ruine . ps. 145. 19. discouragements whence ? 1. psal. 103. 3. iohn 16. discouragement from scruples . discouragement from ignorace of our condition in christ. hos. 2. 19. possibilitas tua mensuratus . weaknesses what ? a necessitatibus meis libera me domaine . aug. quest. answ. the way to recover our lost peace . mat. 4. 6. object . answ. fides christo 〈◊〉 detra●…t . iohn 17. object . answ. psa. 10 , 17. es●… . ●…0 . 10. es. 53. 5. esay 9. es. 9. 6. psal. 2. 9. ier. 51. 9. matth. 23. prov. 16. es. 17. 11. pro. 1. 3. 1 cor. 15. 〈◊〉 helps of not quenching . 1. 2. 3. 4. caution . revel . 1. 1 tim. 4 7. iud. 4. 5. esay 53. 6. rom. 12 , 1. 7. philip. 2. 1. rom. 14. 22 c●…loss . 3. 15. 1 cor. 3. 3. iam. 3. 17 iohn 17. 8. revel . 9. 5. ps. 109. 16. the third part . iudgements victorie . psal. 72. 7. es●…y 4. 4. 1 cor. 3. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ●…pere . revel . 6. 2. rev. 19. 11. 1. conclusiō . it hath 2. bra●…ches . 1. 1 cor. 2. 15. philip 3. heb. 11. 2 tim. 3. 9. sententi●… vestras pr●…didisse , 〈◊〉 perasse est . hier. i●… epist. ad tessep●… . primae f●…nte apparent blasphemi●… . vse . the necessity of knowledge 2. branch . esay 11. 2 , 3 psal. 122. 3. vse . phil. 1. 9. gal. 6. pro. 19 : 16. rom. 8. 13. 2. conclu●… . the reasons why christs government in victorious . 1. rom. 9. 5. 2. 3. 1 pet. 1. 23. heb. 4. 12. 4. mat. 25. 29. jos. 10. 25 : 5. luk. 1. 33. 6. 1 iohn 3. 8. da●… . 2 , 35. object . answ. 1. 2. psal. 59. 11. 3. 4. virtutis custos infirmitas . luke 10. 20 vse 1. cant. 8. 6. rev. 12. 1. 1 joh. 5. 4. triall to know whether this judgement in us is such as will be victorious . 1. 2. 3. 4. 2 cor. 13. 8. 5. 6. 7. 8. iames 47. iohn 4. 4. directions rules whereby we may better judge . 1. 2. 3. 4. 5. 6. 7. 8. 9. further directions for judgement . 1. prov. 1. 17. 2. prov. 8. 27. 2 thess. 2. 3. 4. 1 iohn 3. 1●… . 5. 6. act. 11. 23 1 chron. 29. 1●… . ps 86. 11. 7. object . answ. 1. ans. 2 iudg. 20. 26. vse 2. nemo huma●…m authoritatem 〈◊〉 , nisi qui divinam pri●…s contemps●… . mat. 3. 11. vse . 3. 6 corclusiō . rev. 11. vse . psal. 2. i●…b 9. 4. psa. 76. 10. conclusi●… 4. ps●…l . 144 1. vse . sic s●… 〈◊〉 : ●…ortalium cord a quae scimus , 〈◊〉 necesse non est , in necessitate 〈◊〉 mus . ber●… ▪ de cons●… . 〈◊〉 ●…ititur qui non 〈◊〉 . ass●…llalie di●…initatis . iob. 15. 2 chro●… . 20 ▪ 2. gen. 22. 13. psal. 61. 〈◊〉 . phil. 2. 〈◊〉 ephes 5. 19. 5 conclusion . esay 42. 3. reasons why christs government is opposed . 1. dan 5. 6. 2. rom 8 6 g●…atius est , peccatum diligere quā perpetrare &c. greg. moral lib. 25. cap. 11. object . ans. 3. 1 cor. 4. 3. 1 cor. 〈◊〉 . 2. psal. 110. vse . 2 thes 2. 20. eph. 6. 10. ●…hes . 6 16. 1. 2. 3. 4. iudg. 9. 54. 1 c●… . 25. 57. 〈◊〉 . 110. 1. re●… . 1 4. 1. gen. 9. 27. rom. 11. 25. psal. 2. 8. ioh. 10. 16. 1 c●… . 15. 14. 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 ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a09999 stc 20251 estc s105990 99841715 99841715 6314 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. 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. yea and amen: or, pretious promises, and priviledges spiritually unfolded in their nature and vse. driving at the assurance and establishing of weak beleevers. by r. sibbs d.d. master of katherine hall in cambridge, and preacher of grayes inne london. reviewed by himselfe in his life time, and since perused by t.g. and p.n. sibbes, richard, 1577-1635. 1638 approx. 277 kb of xml-encoded text transcribed from 223 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-05 (eebo-tcp phase 1). a12210 stc 22521 estc s102402 99838187 99838187 2552 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 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(eebo-tcp ; phase 1, no. a12210) transcribed from: (early english books online ; image set 2552) images scanned from microfilm: (early english books, 1475-1640 ; 1083:04) yea and amen: or, pretious promises, and priviledges spiritually unfolded in their nature and vse. driving at the assurance and establishing of weak beleevers. by r. sibbs d.d. master of katherine hall in cambridge, and preacher of grayes inne london. reviewed by himselfe in his life time, and since perused by t.g. and p.n. sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. [2], 429 [1] p. printed by r. bishop for r. dawlman and are to be sold by humphrey mosley at the princes armes in pauls church-yard, london : 1638. t.g. and p.n. = thomas goodwin and philip nye. numerous mispaginations; pagination deduced from signature collation. signatures: a¹ b-s¹² t¹¹. 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 christian life -early works to 1800. theology, doctrinal -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 judith siefring sampled and proofread 2003-02 judith siefring text and markup reviewed and edited 2003-04 pfs batch review (qc) and xml conversion yea and amen : or , pretious promises , and priviledges . spiritually unfolded in their nature and vse . driving at the assurance and establishing of weak beleevers . by r. sibbs d. d. master of katherine hall in cambridge , and preacher of grayes inne london . reviewed by himselfe in his life time , and since perused by t. g. and p. n. london , printed by r. bishop for r dawlman and are to be sold by humphrey mosley at the princes armes in pauls church-yard . 1638. yea and amen . or , pretiovs promises , layd open out of 2 cor. 1. 19 , 20 , 21 , 22 , 23. but as god is true , our word towards you was not yea and nay ; for the sonne of god , iesus christ , who was preached among you by us , was not yea and nay , but in him was yea . for all the promises of god are in him yea , and in him amen , unto the glory of god by us . the blessed apostle , that he might have the better place in the hearts of his hearers , endeavours here with all diligence to wipe off any imputation , which they might have against him , that so his doctrine might come home to their soules , and have the freer accesse to worke upon their consciences . we have therefore in these words s. pauls apologie , for not comming unto the chorinthians according to his promise . wherein hee alledgeth that it was not from any inconstancy in him ; but indeed from corruption in manners among them . verse 23. i call god to record , that to spare you i came not . the apostle as a man , and as a holy man , might promise many things common to this life , and might lawfully vary afterwards , upon the appearance of reall impediments . but the things which he promiseth , and speakes of as an apostle , they admit of no such uncertainty . therefore his care is to decline all thoughts of wavering therein , and to maintaine the credit of the gospell , which hee had taught to the uttermost : knowing well , how ready false teachers would be to perswade the people , that paul was as light in his preaching , as he was in keeping his word with them , therefore our word is true , as god is true , saith he . there is the same ground of the certainty of evangelicall truths , as there is of god himselfe . iesus christ whom i preached among you was not yea and nay , saith the apostle , but yesterday and to day , and the same for ever . whence may bee observed : that the object of preaching now in the time of the gospell , is especially iesus christ. this is the rock upon which the church is built . christ should be the subject matter of our teaching , in his nature , offices , and benefits , in the duties which we owe to him , and the instrument whereby we receive all from him , which is faith . if wee preach the law , and discover mens corruption , it is but to make way for the gospels freer passage into their soules . and if we presse holy duties , it is to make you walke worthy of the lord jesus . all teaching is reductive to the gospell of christ , either to make way as iohn baptist did , to levell all proud thoughts , and make us stoop to him , or to make us walk worthy of the grace wee receive from him . the bread of life must be broken , the sacrifice must bee anatomized and layed open ; the riches of christ , even his unsearchable riches , must bee unfolded . the sonne of god must be preached to all , and therefore god who hath appointed us to bee saved by christ , hath also ordained preaching , to lay open the lord iesus , with the heavenly treasures of his grace and glory . but to go forward . iesus christ who was preached among you , by me , and sylvanus , and tymotheus , was not yea and nay . here observe : that the consent of preachers in the mysteries of salvation , is an excellent meanes to strengthen faith in their hearers : not in regard of the truth it selfe , but in regard of men . so it pleaseth god to condescend to our weaknesse , in adding sacraments and oath unto his promises , thereby to shew the more stablenesse of his counsell towards us . by yea here is meant certaine , constant , vnvariable . the times vary , but not the faith of the times . the same fundamentall truth is in all ages . sometimes indeed it is more explicated , and unfolded ; as we have in the the new testament divers truths more cleerely revealed than in the old. there is not a new faith , but a larger explication of the old faith . divine truth is alwayes the same . if there hath beene a church alwayes , there hath ever beene a divine truth . now it is an article of our faith in all times to beleeve a catholike church , certainly then there must bee a catholike truth , to be the seed of this church . therfore we should search out , what was that yea , that positive doctrine in those apostolicall times of the churches purity before it was corrupted . the church was not long a virgin , yet some there were that held the truth of christ in all ages . our present church holds the same positive truths , with the apostles before us . therefore we say , our church was before luther , because our doctrine is apostolicall , as also is our church that is continued thereby , because it is built upon apostolicall doctrine . put the case we cannot shew the men as they rediculously urge ; what is that to the purpose ? from an ignorance of particular men , will they conclude us to be ignorant of the church of christ , which hath ever beene . hence the true church may easily be discerned : the points of religion wherein our adversaries differ from us , be but patcheries of their owne , they were not yea . in the apostles times , their purgatory , invocation of saints , and sacraments , of divers kindes were devised by themselves afterwards . and indeed for a thousand yeeres after christ , many of the differences betwixt us and the papists were never heard of ; neither were they ever established by any counsell , till the counsell of trent . our positive points are grounded upon the holy scriptures ; we seek the old way , and the best way , as ieremy adviseth us . there was no popish trash in abrahams time , among the blessed patriarches , nor in christs time . no , nor many hundred yeares after ; they came in by little and little , by humane invention , for their owne advantage ; a meere policy to get money and abuse the people . indeed they hold many of our truths , but they adde something of their owne to them ; they adde necessity of tradition to the scriptures , merits to faith ; they adde saints to christ in divine worship : they have seven sacraments to our two . they may safelier therefore come to us , than we to them ; we hold all that they should hold , onely their owne additions wee hold not , we leave them to themselves . so much for that . to touch only another point , that borders a little upon it . divine truth is of an inflexible nature ; this crosseth another rule of theirs ; for they hold , they may give what sense of scripture they will : and that the current of the present church , must judge of all former counsels . what ? doth the truth vary according to mens judgements ? must we bring the strait rule to the crooked timber for to be measured ? shall the judgement of any man , be the rule of gods unerring truth ? shall present men interpret it thus , and say , it is so now ? and shall others that succeed after say , what ever it was then , now it is thus : and must we beleeve all ? god forbid . this declareth , that no man can dispence with gods law : this written word is alike in all : truth is truth , and errour errour , whether men think it to be so or no. reason is reason , in turkes , as well as amongst us . the light of nature , is the light of nature , in any countrey as well as here . principles of nature vary not as languages doe : they are inbred things . and if principles of nature be inviolable , and indispensable , much more is divinity . filth is filth wee all confesse : opinion ought not to bee the rule of things , but the nature of the thing it selfe . therefore what is against nature , none can dispence withall . god cannot deny himselfe . what is naught in one age , is naught in another , and for ever naught . there is no monarch in the world can dispence with the law of nature , or with the divine law of god. for the opinion of any man in the world , is not the rule which hee may comfortably live by , but the undoubted light of christs written word . i speake this the rather to crosse their base practices , who when god cals them to stand for his cause and truth , they will bend and bow the sacred truth , which is alwayes yea and amen , to their owne by ends and base respects . as if the opinion of any man in the world were the rule of their faith and obedience . this is to make god no god. is not right , right ? is not the law the law ? is not the word of christ a word that alters not , but remaines stedfast to all eternity ? assure your selves there is a truth of god , that we must maintaine to the death , not onely in opposing heresie , but resisting of impiety wheresoever we meet it . iohn baptist was a martyr when hee stood out against herod and said , thou must not have thy brother philips wife . he would not be meale-mouth'd in reprooving his sinne , but cried out against the unlawfulnesse of it , though it cost him his life . men ought to suffer for the truth , and not for base ends deny the least word of god , because it is a divine sparkle from himselfe . for all the promises of god , in him are yea , and in him are amen . this comes in after this manner : the word that i preached ( saith paul ) is unvariable , because christ himselfe is alwayes yea , and i have preached nothing but jesus christ among you ; my preaching then must needs be a certain and immutable truth . there are divers readings of the words , but the most materiall is ( as this translation and the best expositors have it ) all the promises of god in christ are yea , ( that is , ) they are certaine and constant in him . and then they are amen , that is , in christ they are fulfilled . in him they are made , and in him they are accomplished . the whole carriage of the promises are in christ : for his sake they were first given , and in him they shall be performed . as christ himselfe was yesterday , and to day , and the same for ever : so are all gods promises made in him , undoubtedly , eternally , and unchangably true to all posterities . here are divers truths which offer themselves to our consideration . first take notice , that since the fall of man , it hath pleased our good god to establish a covenant of grace in jesus christ , and to make him a second adam , by whom we might be restored to a better estate , than ever wee had in the first adam . in which happy condition there can be no intercourse betwixt god and man , without some promise in his christ : so that god now deales all by promises with us . the reason is this , how can poore dust and ashes dare to challenge any thing of the great majesty of heaven , without a warrant from himselfe ? how can the conscience be satisfied ? ( conscience you know is a knowledge together with god. ) how can that rest quiet in any thing , but in what it is assured comes from god ? and therefore for any good i hope for from god , it behooves me to have some promise , and word of his mouth for it , this being his constant course of dispensation to his people . while we live in this world we are alwayes under hope . we rejoyce in hope of the glory of god. now hope lookes still to the promise , whereof some part is unperformed . how doth heaven differ from earth ? but in this : heaven is a place all for performances : here we have some performances to encourage us , but are alwayes under some promise not yet accomplished . and therefore the manner of our apprehension of god in this world , exceedingly differs from that in heaven . here it is by faith and hope , there it is by vision : vision is fit for performance . faith and hope looke alwayes to a word revealed : god therefore rules his church in this manner for their greater good . alas what can we have from god , but by the manifestation of hiis own good will ? may we look for favour from god for any thing in our selves ? it is a fond conceit . againe , god will have his church ruled by promises in all ages , to exercise the faithfull in prayer and dependance upon him . god will see of what credit is amongst men , whether they will rely upon his bare promise or no. he might doe us good , and give us no promise ; but he will try his graces in us , by arming us against all difficulties and discouragements till the thing promised be performed to us . promises are ( as it were ) the stay of the soule in an imperfect condition , and so is faith in them , untill our hopes shall end in full possession : and wee must know , that divine promises are better than earthly performances . let god give man never so much in the world , if hee have not a promise of better things , all will come to nothing at the last . and therefore god supports the spirits of his servants against all temptations , both on the right hand and on the left by sweet promises . hee will have them live by faith , which alwayes hath relation to a promise . this is a generall ground then , that god now in christ jesus hath appointed to governe his church by way of promises . but what is a promise ? a promise is nothing but a manifestation of love ; an intendment of bestowing some good , and removing some evill from us . a declaring of a mans free engagement in this kinde , is a promise ; it alwayes comes from love in the party promising , and conveighs goodnesse to the beleeving soule . now what love can there be in god to us ( since the fall , ) which must not be grounded on a better foundation than our selves ? if god love us , it must be in one that is , first beloved ; hereupon comes the ground of the promises to be in jesus christ : all intercourse between god and us must be in him that is able to satisfie god for us . the almighty creator will have our debts discharged before he enters into a covenant of peace with us . now this christ hath perfectly done , and thereby reconciled lost sinners ; hereupon the promise immediately issues ( from gods love in christ ) to beleeving soules : he must first receive all good for us , and we must have it at the second hand from him . the promises in christ are as the spirits in the body , they runne through al the ages of the church ; without him there is no mercy nor comfort to be had . god cannot look on this cursed nature of ours out of christ ; and therefore whosoever apprehends any mercy from god , he must apprehend it in christ the promised seed . to make it clearer ; our nature since the fall is odious to god , ( a sinfull cursed nature remaines in the best of us ) and therefore that god may looke peaceably upon it , he must looke upon it in him that hath it undefiled , & in him whom he loves , even his only son , like unto himselfe , that hath taken our nature upon him . now our nature in christ must needs be lovely and acceptable ; and if ever god love us , it is for christ alone , who was predestinated before all worlds , to be a sacrifice for us , to be the head of his church : he was ordained to doe us good , before we our selves were ordained . christ is the first beloved , and then we : god loves us in his beloved one : this is my beloved sonne in whom i am well pleased . as if the lord had said , i am pleased in him , and in all his , in his whole mysticall body . christ is the son of god by nature , we by adoption ; what ever good is in us , is first & principally in him . god conveighs all by the naturall son to the adopted sonnes : therefore all the promises are made to us in christ , he takes them from god for us . he himselfe is the first promise , and all are yea and amen in him : they are not directed to us , abstracted from him ; but we are elected in christ , sanctified in him , acquitted frō sin through him : by his stripes we are healed . if christ had not satisfied the wrath of god , by bearing our iniquities upon the crosse , wee had beene liable every moment to condemnation . if he had not been free from our sins , we had for ever lyen under the burthen of them . you are yet in your sinnes ( saith saint paul ) if christ be not risen . we are freed from our debts , because christ our surety is out of prison ; he is in heaven , and therefore we are at liberty . the promises are a deed of gift , which wee have from and by christ , who is the first object of all the respect that god hath to us . why are the angels attendants on us ? because they attend upon iacobs ladder , ( that is , ) upon christ , that knits heaven and earth together . so that the angels because they attend upon christ first , become likewise our attendants : we have a promise of eternall life : but this life is in his son ; god blesseth us with all spirituall blessings in him , and makes us sons in him the naturall sonne : whatsoever prerogative we enjoy , it is in christ first , and so belongs to us , but no further than we by faith are made one with him . how darest thou think of god who is a consuming fire ? and not think of him as he is pleased and pacified with thy person in christ , who tooke thy nature upon him , to be a foundation of comfort , and a second adam ; a publique person satisfying divine justice for all that are members of his body ? wee may think upon god with comfort , when wee see him appeased in his christ. as long as hee loves christ , hee cannot but love us . never think to have grace , or salvation , or any thing without christ. doth god love mee , doth hee doe good to my soule for my owne sake ( abstracted from his sonne ? ) no surely : then should i flie from his presence . but he looks upon me in his beloved , and in him accepts of my person , therefore our saviour prayeth , i desire thee bles sed father , that the love wherewith thou lovest mee , may be in them , and i in them . this should direct us in our dealing with god , not to goe directly to him , but by a promise , and when wee have a promise , look to christ in whom it is performed ; if we ask any thing of god in christs name , he will give it us ; if wee thank god for any thing , thank him in christ , that wee have it in him . what a comfort is this , that wee may goe to god in christ , and claime the promises boldly ? because he loves us with the same love he beares to his only beloved sonne . if we get fast hold on christ , and cleave there , god can assoone alter his love to him , as alter his love to us ; his love is every whit as unchangeable to a beleeving member , as to christ the head of the body . the promises are as sure as the love of god in christ is , upon which they are founded , and from which nothing can separate us . for promises being the fruit of gods love , and gods love being founded first upon christ : it must needs follow , that all the promises are both made , and made good to us through him . if a prince should love a man , and his love should be founded upon the love he beares to his own son ; surely such a one may have comfort , that love will never faile him : because it is an affection naturall , and therefore unalterable , he will alwayes love his sonne , and therefore will alwayes delight in him , in whom his son delighteth . now christ is the everlasting sonne of the father ; his deare and only sonne , in whom hee is ever well pleased , and through whom he cannot be offended with those that are his . so surely as god loves christ , so surely hee loves all that are united to him . there is nothing in the world can separate his love from his owne sonne , neither is there any thing able to separate his love from us that are one with him . god loves christs mysticall body , as well as his naturall body ; hee hath advanced that to glory at his right hand in heaven , and will hee ( think you ) leave his mysticall body the church in a state of abasement here on earth ? no certainly : god loves every member of his son ; for as he gave us to christ , so him hath he sealed and annointed to be a saviour for his people . this is the reason why god looks upon us with a forbearing eye ( notwithstanding the continuall matter of displeasure hee finds in us ) hee looks on us in his sonne , his love to us is grounded on his love to christ. and hereupon comes our boldnesse with god the father , that wee can goe to him in all distresses with comfort , & say , lord look on thy son whō thou hast given for us , and in him behold his poore members now before thee : in our selves we have dread , but in thy dearly beloved wee have joy in thy presence . if we come in the garments of our elder brother , wee are sure to get a blessing , but in our selves god cannot endure to behold us : if we bring benjamin to our father ; if wee carry christ along with us , then come and welcome . upon what unchangeable grounds is the love of god and the faith of a christian builded ? how can the gates of hell prevaile against the faith of a true beleever , when it is carried to the promise , and from the promise to gods love ? the love of god to christ shall as soone faile , as the faith of a sincere christian shal be shaken . the promises else should bee of no effect , they should be yea and nay , and not yea & amen . if the promises could bee shaken , the love of god and christ should be uncertain . overturn heaven and earth , if we overturne the faith of a true persevering christian. there is nothing in the world of that firmnesse as a beleeving soule is , the ground hee stands upon makes him unmoveable . our union with the lord jesus makes us like mount sinai , that cannot be shaken . but wee must know there are three degrees or steps of love , whereof a promise is the last . 1. inward love . 2. reall performance . 3. a manifestation of performance intended before it bee done . love concealed doth not cōfort in the interim ; therfore god who is love , doth not only affect us for the present , and intend us mercy hereafter : but because hee will have us rest sweetly in his bosome , and settle our selves on his gracious purposes , hee gives us in the mean time many rich and pretious promises . hee not only loves us , and shewes the same in deeds now , but he expresseth his future care of us , that wee may build on him , as surely as if we had the thing performed already . by this wee see how god loves us , he hath not only an inward liking and good wil to us in his brest , but manifests the same by word ; hee reveales the tendernesse of his bowells towards us , that wee may have the comfort of it before-hand : god would have us live by faith , and establish our selves in hope , because these graces fit us for the promise . if there were no promises , there could bee no faith nor hope . what is hope , but the expectation of those things that the word saith ? and what is faith , but a building on the promise of god ? faith looks to the word of the thing , hope to the thing in the word . faith looks to the thing promised , hope to the possession and performance of it . faith is the evidence of good not seene , ( making that which is absent as present to us ) hope waits for the accomplishment of that good contained in the word ; if we had nothing promised , what need hope ? and where were the foundation of faith ? but god being willing to satisfie both , ( that wee may bee heavenly-wise , in relying upon a firme foundation ; and not as fooles , trust in vanity ) in mercy gives us promises , and seales them with an oath for our greater supportment . that love which ingaged the almighty to bind himself to us in pretious promises , will furnish us likewise with grace needfull , till wee be possessed of them . he will give us leave to depend upon him , both for happinesse and all quieting graces which may support the soule till it come to its perfect rest in himselfe . now these gratious expressions of our good god may be reduced into divers rankes . i will but touch some few particulars , and shew how wee should carry our selves to make a comfortable use of them . first , there are some universall promises for the good of all mankinde , as that god would never destroy the world againe , &c. secondly , there are other promises that more particularly concerne the church , and these are promises . 1. either of outward things . 2. or of spirituall and eternall things of grace . and glory . in the manner of promising , they admit of this distinction . all the promises of god are made to us , either absolutely , without any condition ; so was the promise of sending christ into the world , and his glorious comming againe to judgement : let the world be as it will , yet christ did come , and will come againe with thousands of angels , to judge us at the last . or 2. conditionall . as the promise of grace and glory to gods children that he will forgive their sinnes , if they repent , &c. god deales with men ( as wee doe by way of commerce one with another ) propounding mercy by covenant and condition : yet his covenant of grace is alwayes a gratious covenant . for he not onely gives the good things , but helpes us in performing the condition by his spirit , he workes our hearts to beleeve and to repent . thus all promises for outward things are conditionall : as thus , god hath promised protection from contagious sicknesse , and from trouble and warre , that he will be an hiding place , and a deliverer of his people in time of danger , that he will doe this and that good for them . but these are conditionall , so far forth as in his wise providence he sees they may helpe to preserve spiritual good things in them , and advance the graces of the inward man. for god takes liberty in our outward estate , to afflict us or doe us good , as may best further our soules welfare . because do what we can with these bodies , they will turn to dust and vanity ere long . we must , leave the world behinde us ; therefore he lookes to our main estate in christ , to the new creature ; and so farre as outward blessings may cherish and increase that , so farre hee grants them , or else he denies them to his dearest ones . for we cannot still enjoy the blessings of this life , but our corrupt nature is such , that ( except we have somewhat to season the same ) we shall surfet , and not digest them ; therefore they are all given with exception of the crosse , as christ saith , hee that doth for him any thing , shall have a hundred fold here , but with persecution , be sure of that , whatsoever else he hath : let christians looke for crosses , to season those good things they enjoy in this life . to come now to some use of the point . are all the promises of what kind soever , whether spirituall and outward , temporall or eternall , are they all made to us in jesus christ ? and are they certainly true , yea and amen in him ? then i beseech you get into christ betimes , strengthen your intrest in him by all meanes , out of whom we have nothing that is savingly good : rest not in any thing abstracted from him , so as to be accepted with god. but you will say , doth not god doe many good things to them that are out of christ ? doth not the sunne shine , and the raine fall , upon the just and the unjust , upon the evill , as well as the good ? doth he not cloath , and feed , and protect wicked men daily ? he doth indeed , it cannot bee denied ; but are they blessings ? are these favours to them ? no , but as god saith by moses , if thou sin against me , cursed shalt thou be in thy basket , and thy store . cursed shall be the fruit of thy body and the fruit of thy land , the increase of thy kine , and the flocks of thy sheep : cursed at home , cursed abroad : they are cursed in their very blessings . a gracelesse brutish person , though hee swim with worldly pleasures , and have never such revennewes , and commings in to maintaine his bravery , is yet an accursed creature in the midst of all . for what are we made for , think you ? to live here only ? oh no : then we were of all others the most miserable : there is an eternity of time a comming , wherein ( after a few dayes spent in the flesh ) we shall live either in perpetuall blisse , or unspeakable torment . the very best things beneath have a snare in them , they rather hinder , than further our eternall welfare . how doth that appeare ? because for the most part they make men secure and carelesse in the worship of god , so as to despise the power of godlinesse , and follow iniquity with greedinesse ; wee may see by mens conversations that outward things are snares to them . they are not promises in christ for then they would come out of gods love only , which alone makes mercies to be indeed●o ●o us , and without which , ●he best of blessings will prove but a curse in the end . if i have any thing in this world ( any deliverance from evill , or any positive good thing ) i may know it is for my benefit , when my heart is made more spirituall therby , so as to value grace & holinesse at the highest rate , i esteeming my being in christ above all transitory things whatsoever ; above riches and honour , and the favour of great persons , which at the best is fading . our intrest in him will stand by us , when all these things are withered and shrunk to nothing , christ is a fountaine never drawne dry , his comforts are permanent : the good in the creature soone vanisheth , and leaveth the soule empty ; therefore get into christ speedily , it concernes thee neerely . for this purpose attend upon the meanes of salvation , and beg of god that he would make his owne ordinances ( by his spirit accompanying the same ) effectuall to thy soule , that he would open the excellencies of christ to thee , and draw thy affections to close with him . how are we in christ ? when by knowing of him , our knowledge carries our hearts unto him ; when our wils cleave to that which we know to be excellent and necessary for us : when i firmely adhere to christ , as the only good for me , then i love him , then i rest on him , then i have peace in him . i may discerne that i am in christ , if upon my knowledge of him , my heart is united to him , and i find peace of conscience in him . faith hath a quieting and establishing power . if i be in christ , my soule will be cheered and satisfied with him alone . i know all is yea and amen in him , therefore my soule rests securely here . how ever our outward condition bee various and perplexed , yet our estate in christ is firme and constant . what is a man out of christ ? as a man in a storme that hath no clothes to hide his nakednesse , or to shelter his body from the violence of the weather . as one in a tempest , that hath not house nor harbour to cover him . as a stone out of the foundation , set light by , and scattered up and downe here and there . as a branch out of the root ; what sap is there is such a thing ? it being good for nothing but to be cast into the fire . a man that is not built up in christ , planted in him , nor clothed with him , is the most destitute , despicable creature in all the world ; and if we look with a single eye , we shall so discerne him : such a mans case is deepely to be bewailed : had wee but hearts to judge righteously , we would preferre the meanest condition of gods childe , before the greatest estate of any earthly monarch , be their flourishing felicity never so resplendant . oh the miserable and wofull plight that all prophane wretches are in , who neglect grace and the mysteries of christ to gratifie their base lusts : such an one , there is but a step betweene him and hell , he hath no portion in the lord jesus . i ac count all dung and drosse ( saith st paul ) in comparison of christ to be found in him , not having on mine owne righteousnesse . happy is that man at the day of judgement , who thus appeares . againe , if so be that all promises are yea , and amen in christ , then here take notice of the stability of a christian , that hath promises to uphold him . compare him with a man that hath present things only , with an esau that abounds with worldly goods , and how great is the difference ? god gives them their portion here as he saith to dives , thou hadst thy good things , that thou chiefly caredst for , thou hadst them here , but lazarus had paine , misery , and poverty : now therefore the case is altered , he is advanced , and thou art tormented . a beleeving christian enjoyes the sweetnesse of many promises in this life ( for god is still delivering , comforting , and perfecting of him ; renuing of his spirit , and supplying him with inward peace ) but the greatest part is yet to be accomplished ; perfection of grace and glory is to come , he is a child , he is a sonne , the promise here is his chiefe estate . another man hath present payment , and that is all he cares for , hee hath something in hand , and fwells with a conceit of happinesse thereby ; alas , what are we the better to have a great deale of nothing ? solomon that had tryed all the world , resolves it to vanity and vexation of spirit . all things below are uncertaine , and wee are uncertaine in the use of them ; if we have no better a life than a natural one , eternal joy appertaines not to us . take a christian and strip him in your thoughts , frō all the good things in the world , he is yet a happier man than the greatest worldly favourite out of christ , for the one hath nothing but present things , with a great deale of addition of miserie , which his ease and contentment , makes him more sensible of , as being more tender and apprehensive of an evill than other men . the other though hee want many comforts of this life , and enjoyes not present performances , yet hee is rich in bills and bonds , god is bound to him who hath promised hee will never forsake him , but be his por tion for ever . hee hath a title to every communicable good , godlinesse hath the promise of this life , and that which is to come . a happy man ; what ever is most usefull for his safe conduct to heaven , he is sure to have it ; he that will give us a kingdome , will not denie us daily bread ; hee that hath prepared a country for us , will certainly preserve us safe , till we come there . besides that wee have here in performance , wee have many excellent promises of a greater good in expectation , which in christ are all yea & amen . they are certaine , though our life be uncertaine , and the comforts of our life ( lesse then life it selfe ) mutable and perishing ; if life the foundation of outward comforts bee but a vapour , what are all the comforts themselves think you ? it is a christians rejoycing in the midst of all changes beneath , that hee hath promises invested into him from above , that are lodged in his heart , and made his owne by faith , which have a wondrous peculiarizing vertue , to make that a mans owne , that is otherwise generally propounded in the gospell ; a christian , take him at all uncertainties , he hath somwhat to build on , that is yea and amen , undoubtedly sure that wil stick by him . i speak this to commend the estate of a beleeving christian , to make you in love with it , seeing in all the changes and varieties of this world , hee hath somewhat to take to . in all the dangers of this life , he hath a rock , and chamber of providence to goe unto , as it is esay 26. god hath secret roomes to hide his children in , in times of publike disturbance , when there is a confusion of all things . god hath a safe abiding place for thee : i have many troubles ( saith david ) but god is my defence continually . hee i● my shield and strong tower , whatsoever i want , i have it in him . what a comfort is this ? a christian knowes either hee shall be safe here or in heaven , and therefore rests securely . he that dwells in the secret place of the most high , shall abide under the shadow of the almighty ( that is ) in the love and protection of god above ; as moses saith , lord thou hast binour habitation from everlasting to everlasting ( that is ) thou art our sure help in the greatest extremity that can befall us in any age of the world . therefore build on his promise : for god and his word are all one . if wee have nothing to take to when troubles come , woe unto us : in our selves considered , wee are even as grasse , and as a tale that is told , soone vanishing . but our estate in god is durable ; wee have here no continuing citie , sicknesse may come , and death may environ us the next moment , happy are they that have god for their habitation , wee dwell in him , when we are dead ; when we leave this world , wee shall live with god for ever : the righteous is not troubled for evill tydings , hee is not shaken from his rock and stay , he feares no danger , because his heart is fixed . what a blessed estate is it to be in christ ? to have promises in him to be protected , and preserved , not onely whilest wee are in this vale of teares , but when this earthly tabernacle shall bee dissolved , even to all eternity . if our hearts be fixed on god , let us heare evill tydings of warre , or famine , or pestilence , let it be what it will , blessed men are wee . every word of god is tryed as silver in the fire ( saith the psalmist ) the promises are tried promises ; wee may safely rest upon them : but if we have nothing to take to when troubles arise , we are as a naked man in a storme without any shelter , incompassed round with distresse and misery . the promises are our inheritance , yea our best inheritance in this life ; though the lord should strip us naked , and take away all things else , yet if the promises remain ours , wee are rich men ; and may say with the psalmist , my lot is fallen into a good ground , thy testimonies are better unto me , than thousands of gold and silver . for the promises are as so many obligations , whereby god is bound to his poore creature ; and if wretched men think themselves as rich as they have bonds ( though they have never a peny in their purses ) much more may a true christian , who hath the promises of christ for his security , esteeme himselfe a wealthy person , as having many bonds whereby ( not man but ) god is engaged to him , & that not only for temporall good things , but for heavenly favours and spirituall blessings , for all which hee may sue god at his pleasure , and desire him to make good his word of truth . there is little difference betwixt a poore christian , and him that abounds in this worlds riches , onely this , the one hath wealth in his owne possession , the other hath it in gods bond , the one hath it in hand , the other in trust . as for the worldling , he hath but a cisterne when he hath most , wheras every faithfull soule hath the spring head , even god himselfe to flye unto in all distresses , who will never faile him , but be a sunne and a shield , to defend us from all evill , and preserve us in all goodnesse all our dayes . but i go on . now he which stablisheth us with you in christ , and hath also anointed us , is god. here observe , that the christian needs not onely converting but establishing grace : he that hath begun any good worke in us must perfect it : the god of strength must give us his promise to support our weaknesse , without which we cannot stand . peter was in the state of grace , and yet when god did not stablish him , wee see how he fell . the weakest beleever with the establishing grace of god will stand : and the strongest christian , without divine assistance , wil sink and fall away . whence this may bee further considered , that the life of a christian is a perpetuall dependant life : he not only lives by faith in his first conversion , but ever after : hee depends upon god for protection and strength throughout his whole course . god doth establish us in christ ; the ignorance of this makes men subject to backsliding for when we trust to grace received , and seek not for new supply , we are straight of peters condition , though all for sake thee , yet will not i , which occasioned his shamefull fall ; he had too much confidence in grace received . god is therefore faine to humble his children to teach them dependance . and usually , where any speciall grace is bestowed upon sinners , god joynes something therewith to put them in minde that they do not stand by their own strength . peter makes a glorious confession , thou art christ the sonne of the living god ; and christ honoured him exceedingly , saying , vpon this rock will i build my church ; but yet by and by , we see he cals him , satan , get thee behind me ; to teach us that wee stand not by our owne power : when wee are strong it is of god , and when we are weake , it is of our selves . iacob wrest led with the almighty , and was a prevailer , but he was fain to halt for it ; though he had the victory , and overcame at last , yet he was stricken with lamenesse all his dayes . god did this to mind him , that he had that strength whereby he prevailed out of himselfe . a christian then should set upon nothing in his owne strength : hannah saith comfortably , no man shall bee strong in his owne might , god is all our sufficiency : man naturally affects a kinde of divinity , and will set upon things in confidence of his owne abilities , without prayer and seeking of gods help ; hee thinkes to compasse great matters , and bring things to a good issue by his owne wit and discretion . oh delude not your selves , this cannot be . acknowledge god in all thy wayes , and hee shall direct thy paths : seeke unto the lord in every enterprize thou goest about ; acknowledge him in the beginning , progresse , and issue of all thy employments : what doe we but make our selves gods , when wee set upon businesse without invocation and dependance ? a christian is wondrous weake , even vanity of himselfe ; but take him as he is built upon the promises , and as he is in god , and then he is a kind of almighty person ; ●e can doe all things through christ that strengthens him . a christian is in sort omnipotent , whilst hee commits his wayes to god , and depends upon the promise ; otherwise he is weaknesse it selfe , the most impotent creature in the world. let god therefore have al the glory of our establi shing , and depend on him by prayer for the same . as all comes of his meere grace , so let all returne to his meere glory ; not to us lord , not to us , but to thy name he given the praise ; it is the song of the church militant on earth , and it is the song of the church triumphant in heaven ; that all glory is to god in the whole carriage of our salvation . the promises are in him ; hee only made the covenant , and he must performe it to us : without him we can doe nothing , labour therefore to be wise in his wisdome , strong in his strength , to be all in all in christ jesus . how shall wee know that a man hath establishing grace ? his assurance is firme , when his temptations are great , and his strength to resist , little , and yet notwithstanding he prevailes over them : sathan is strong and subtill , now if we can stand against his snares , it is a cleere evidence of greater strength than is in our selves . in great afflictions , when go● seemes an enemy , and clouds appeare betweene him and us , if then a mans faith can break through all , and in the midst of darknesse see god shining in christ upon him , and resolve , though thou kill me , yet i will trust in thee ; here is a strong establishing . in the times of martyrdome , there was fire and faggot , and the frownes of bloudy men ; but who were the persons suffering ? even many children , old men , and women , the weakest of creatures : notwithstanding the spirit of god was so strong in these feeble ones , as their lives were not pretious to them ; but the torments and threatnings of their cruell persecutors were cheerfully undergone by them , as heb. 11. here was gods power in mans infirmity . if we have not something above nature , how is it possible wee should hold out in great trials ? meanes to obtaine stablishing grace . by what meanes may a christian obtaine this stablishing grace . first , labour for fundamentall graces : if the root be strengthened , the tree will stand fast . humiliation is a speciall radicall grace ; the foundation of religion is very low ; abasement of spirit is in all the parts of holinesse : every grace hath a mixture of humility , because they are all dependances on god. humility is an emptying grace , and acknowledgeth that in our selves there is nothing . if god withhold his influence , i am gone ; if he withdraw his grace , i shall be like another man , as sampson was when his haire was cutoff . selfe-emptinesse prepares for spirituall fulnesse : when i am weak ( saith blessed paul ) then i am strong ; that is , when i feele and acknowledge my weaknesse , then my strength encreases ; otherwise a man is not strong when he is weake , but when he is sensible and groanes under the burthen of his infirmities , then is he inwardly strong . another fundamentall grace , is dependance upon god ; for considering our owne insufficiency , and that faith is a grace that goes out of our selves , and layes hold of the righteousnes of another to justi fie us , nothing can be more necessary to quiet the soule : beleeve and you shall be established : as the promises are sure in themselves , so should we repose firme confidence in them . but how doth god establish us by faith ? by working sound knowledge in us ; this is life eternall to know thee , iohn 17. when we know the truth of gods word aright , we have a firme ground to depend on : for the more a man knowes god in covenant , the more hee knowes christ and the promises , the more he will trust and rely upon them . they that know thy name will trust in thee ; saith the prophet . therefore labour for certainty of knowledge , that thou maist have a certainty of faith : what is the reason our faith is weak ? because wee are carelesse to increase in knowledge . the more wee know of god , the morewe shall trust in him . the more we know of a man that he is able and just of his word , the more safely we put confidence in him . so the more our security is in gods promises , as his bonds encrease , so our trust will be strengthened . thirdly , if thou wouldst have stablishing grace , beg it earnestly of god. our strength in him is altogether by prayer , bind him therefore with his owne promise ; beseech him to do unto thee according to his good word , he is the god of strength , desire of him the spirit of strength ; alledg to him thy own weaknesse and in ability without him , & that if he helps not , thou shalt soone be overcome : lay open thy wants in gods presence , shew him how unable thou art of thy selfe , to withstand temptations , to beare crosses , to performe duties , to doe or suffer any thing aright , turne his gracious promises into prayers , desire god that hee would stablish thee by his grace , that he would prop and uphold thy soule in all extremities . what is the reason that christians are so daunted and flie off in time of danger ? they have no faith in the promise . the righteous is as mount sinah that shall not be moved , hee builds on a foundation that can never be shaken , for the heart is never drawne to any sinfull vanity , or frighted with any terrour of trouble , till faith lets goe its hold , out of god , there is nothing for the soule safely to stay it selfe upon . no marvell to see men fall that rest on a broken reed : alas ! whatsoever is besides god , is but a creature , and can the creature be other than changeable ? the comfort that we have in god never fadeth , it is an abiding lasting comfort , such as contents the soule , and satisfies all the wants and desires of it , which things beneath can never accōplish . wee see that the heavens continue , and the earth ( without any other foundation ) hangs in the midst of the world by the bare word of the almighty , therefore well may the soule stay it selfe on that , when it hath nothing else in sight to rely upon . in this case christians should look , 1. that their principles and foundations be good : and secondly , builded strongly upon them , for the soule is as that which it relies on ; if upon empty things , it selfe becomes poore and empty ; which the devil knowing , strives to unloose our hearts from our maker , and draw us to rely upon false objects . hee sees full well , that whilest our soules cleave close to god , there is no prevailing against us by any malice , or subtilty of men or devils . the saints in him , are bold , and undaunted in the midst of troubles and torments ; indeed the sweetest cōmunion with god is , when we are beaten off from other helps ; though misery upon misery encounters us below , yet there is still succour issuing from above to a beleeving soule ; if god hath it in heaven , faith will fetch it downe , and enjoy the sweetnesse of it here . that man can never doe amisse , that hath his dependancie upon the almighty , there being no communion like that of a faithfull heart with the lord. it is the office of faith to quiet our soules in all distresses , for it relies upon god for heaven it self , and all necessary provision , till we come thither ; strengthen faith therefore and you strengthen all ; what can daunt that soul , which in the sorest affliction hath the great god for his friend ? such a spirit dares bid defiance to all the powers of darknes : sathan may for a time exercise , but hee can never wholly depresse a gracious heart . true beleevers can triumph over that which others are slaves unto ; they can set upon spirituall conflicts , and endure fiery tryalls , which others tremble to think of ; they can put off themselves , and be content to be nothing , so their god may appeare the greater , and dare undertake or undergoe any thing for the glory of their maker ; considering they are not their owne , but have given up themselves unto christ , they count not their lives , or any thing that is theirs deare for him . hee that stablisheth us with you , is god , who hath annointed us , &c. messias signifies annointed ; our nature is enriched in christ with all graces . hee is annointed with the oyle of gladnesse above his fellowes , for us , that wee might have a spring of grace in our owne nature , that god and christ being one , and we being in the lord jesus , might have all our annointing of the first annointed , for of his fulnesse we receive grace for grace . what are those graces which wee receive from christs fulnesse ? first , the grace of favour and acceptance , for the same love that god beares to christ , he beares to all his , though not in so high a degree . secondly , the grace of sanctification answerable to the grace of sanctification in him ; every renued work in us comes from christ. thirdly , the rich priviledges and prerogatives , that issue to persons sanctified ; wee have dignity for dignity , favour for favour , gracious qualifications for gracious qualifications in christ. god annoints us all in his sonne , as the oyntment that was powred upon aaron , ran downe to the skirts of his garment ; so the weakest christian is stablished with grace by christ , grace runnes from the head to poorest member , the hem of the garment ; every one that doth but touch christ , drawes vertue and strength from him . why is it called here an annointing ? because as the holy annointing , exod. 30. was not to be applied to prophane uses , so neither are the graces of the spirit , god being the author of them , to be slighted and undervalued by the professors of them . what are the vertues of this oyntment ? first , it hath a cherishing power , it revives the drooping soule , and cheares a fainting spirit , when men are ready to sink under the burthen of their sins : this easeth them . 2. annointing hath a strengthening power , it makes our limbs vigorous , so doth grace fortifie the soule , nothing more . our life is a combating life wi●h sathan , and temptations of all sorts , therefore wee need continuall annointing to make us nimble , and active in resisting our enemie ; oyle hath a suppling quality , so the spirit of god makes pliable the joynts of the soule , it supports us with hidden strength , and enables us to encounter great oppositions , & to be victorious through christ over all . grace is little in quantity , but it is mighty in operation , it carries the soule through difficulties , nothing can stand in the way of a gracious man , no not the gates of hell. the spirit of grace that is in a christian , is stronger than he that is in the world , a graine of mustard seed , the very least measure of true holinesse , is stronger than the greatest measure of opposition . a christians strength lies out of himselfe : he never overcomes by his owne power , hee can doe all things through christ assisting him , otherwise hee is a most impotent creature , unable to doe or suffer any thing , ready to give over at the least trouble , and sink under every pressure of affliction . againe , ointment doth exceedingly delight and refresh ourspirits ; as wee see the box in the gospel , when it was opened , the whole house smelt of it . so grace is a wondrous sweet thing . before wee are anointed with the spirit of christ , with stablishing grace , what are we but a company of nasty abominable persons in the eyes of god ? all things are accursed to us , and we are accursed in what ever we doe . god cannot look on us but as loathsome creatures , as the prophet saith , i would not so much as looke on thee , if it were not for iehoshaphats sake . that which makes a man , sweet is grace ; this makes our nature that is noisome and offensive in the nostrils of the almighty , in it selfe , to become pleasant and amiable . a wicked man is a vile man , an ulcerous deformed creature : grace is of a healing nature wheresoever it is : this cures our spiritual distempers , beautifying the inner man , and making the whole frame of a christians carriage , sweet and delectable . first to god , who loves the sent of his own grace wheresoever he finds it . secondly to angels ; the conversion of sinners rejoyceth them , when our custody is committed to their charge , how are they delighted with the beauty of holinesse shining in us ? the graces of god in his saints are a feast to them : the very name of a godly and gratious man , is as a sweet ointment every where . holy men when they are read of in stories , what a savour doe they cast in the church : so far as a christian is a new creature it makes him in love with himselfe , scorning to be so undervalued as to defile himselfe with base services : so farre as a man is gratious , he gives himselfe to honourable imployments ; being a vessell of grace he improves his abilities to glorious uses , esteeming things below too meane for him . grace is a wondrous pleasant thing , offensive to none , but to wicked men , that have no savour of god or goodnesse , it sweetens the soule , makes it delectable for christ & his holy spirit to lodge in , as in a garden of spices ▪ a gracious man that hath subdued his corruptions , is wondrous amiable both to himselfe , and to the communion of saints ; his heart is as fine silver , every thing is sweet that comes from him : grace is full of comfort to a mans own conscience , the sense of which enlargeth the soule to all holy services . fourthly , an ointment hath another property , it consecrates persons to holy uses ? anointed persons are raised above the ordinary ranke . the graces of gods spirit elevate men above the condition of others with whom they live . anointed persons are sacred persons , they are inviolable . touch not mine anointed , and doe my prophets no harme : we wrong the apple of gods eye , we offer indignity to christ himselfe , if we hurt these . indeed nothing can hurt them , but god by his over ruling power turnes all for their good . lastly , an ointment is a royall liquor , it will bee above all ; so the graces of gods spirit where they are , will be uppermost , they will guide and governe all . as if a man have excellent parts , grace will rule these , and make them serviceable to christ , his truth and members . if we have weaknesse and corruption , grace will subdue it by little and little , and never leave conflicting till it hath got the victory . what are our souls without gods anointing ? dead stinking , offensive to god , to good men , and to our selves : we cannot see with peace the visage of our owne soules : who can reflect seriously into his heart and life without horror , that hath no grace ? a man that sees his conscience awakened without this anointing , what is he ? surely as the body without the soule : it is not all the excellencies of the soule laid upon a dead body , or all the goodly ornaments that bedeckt it , can keep it from stinking and being a loathsome object , because it wants the soule to quicken and enliven it to good imployments : of it selfe it is but a peece of earth : all the vigor and life that the body hath , is communicated from the soule , they are beholding to our soules for many things . put the richest ornaments whatsoever upon the body , and not the spirit of grace upon the soule ( to cherish and refresh the same that it may appeare lovely in gods sight ) all is to no purpose . likewise this anointing hath relation to the persons anointed , kings , priests , and prophets . christ is primarily anointed , and all our grace is derived from him ; hee teacheth us divine things by a divine light . the poorest christian in the world ( whose heart is right with god ) sees good things with such convincing love , that he imbraces them , and ill things with such a convincing hatred , that he abhors them . a man that lives without god in the world , may talke , but he cannot doe ; he may speak of death , but he dares not die , he trembles to thinke of the last tribunall , and of resigning his soule into the hands of his maker : such an one may discourse of suffring , but when it comes to the point , his heart failes him : oh how he shrinkes when danger approacheth , what indirect courses will hee take to save his skin ? how hardly is corrupt selfe brought under ? how heavily doe men come off in this point , of doing and suffering for christ , laying downe all at his feet , and resolving to be disposed of at his pleasure in every thing ? men speak much of patience , and selfe-deniall , but they do not practise them , these vertues shine not forth in their conversation , which is the shame of religion : only a true christian hath the right knowledge of the doing of things , and is able to speak a word in due season , to reprove , to admonish , to comfort every member in the communion of saints , hath some qualification for the good of the whole body . a faithfull man is likewise spiritually anointed a priest , to stand before god almighty , he poures out his soul for himself & for others , having gods eare open at all times to his suits every sincere christi an is a favourite in heaven , he hath much credit there which hee improves for the welfare of the church here below . and hee keepes himselfe as a priest unspotted of the world : a true christian is taught of god , and knowes the meaning of that law of his which prohibiteth priests so much as to touch defiled things ; therefore he studies innocency , he runs not after the course of the multitude , neither is carried away with the streames of the times : he will not converse familiarly with those that may staine him , ( but so farre as his calling leads him ) lest he should therby contaminate his spirit . a christian priest hath his heart alwayes to the holy of holies , that so he may offer up thankes and praise to god , and offer up himselfe a sacrifice to him ; his endeavour is to kill and slay those beasts ( those lusts ) that lurk in his heart , contrary to the almighty . lastly , he that is anointed by the spirit , is a king , in regard of his great possessions , for all are ours , things present , and things to come , life and death , prosperity , and adversity , all help us to heaven . evill things are ours in advantage and successe , though in disposition they be not ours , but have a hostil disposition in thē . god over-powers the evil of things , and gives a christian a living principle of grace , to suck sweet out of sowre , & draw good out of evill . what a king is this , that even the most terrible things are at his command and work for the best unto him ? he conquers and brings under his greatest enemies , and feares neither death or judgement , nor the vengeance to come , knowing god in christ to bee his reconciled father , he rests assured , all things else will be will be at peace with him . others have kingdomes out of themselves , but in thēselves they are slaves , every lust leads them away captive : a christian is such a king , as hath a kingdome within himselfe , hee hath peace , and joy , and rest from base allurements , and terrours of conscience , hee walks by rule , and therfore knowes how to governe all ? the glory of his maker is the chiefe thing hee eyes , and to that hee referres every action . who hath annointed us , and sealed us . annointing and sealing goe together , the same god annoints us , doth also seale us . both are to secure us of our happy condition . now christ is the first sealed , iohn 6. him hath god the father sealed : god hath set christ a part from others , hath distinguished him , and set a stamp upon him to be the messiah , by the graces of the spirit , whereof he was richly beautified ; and by many miracles , whereby he shewed that he was the sonne of god ; by his resurrection from the dead : by his calling of the gen tiles , and many other things . christ being sealed himselfe , he sealed all that he did for our redemption with his bloud , and hath added for the strengthening of our faith , outward seales , the sacraments to secure his love more firmly to us . but in this place another manner of sealing is to be understood . for here is not meant the sealing of christ , but the sealing of us that have communion with him . the same spirit that seales the redeemer , seales the redeemed . what is the manner of our sealing by the spirit ? sealing we know hath divers uses . first of all , it doth imprint a likenesse of him that doth seale : when the kings image is stamped upon the wax , every thing in the wax answers to that in the seale , face to face , eye to eye , body to body . so wee are said to be sealed , when we carrie in our soules , the image of the lord jesus , for the spirit sets the stamp of christ upon every true convert , there is the likenesse of christ in all things to be found in him : as the child answers the father , foot for foot , finger for finger in proportion , but not in quantity . so it is in the sealing of a beleever , there is a likenesse in the soule that is sealed by the spirit to the lord jesus , there is understanding of the same heavenly supernaturall truthes ; there is a judging of things as christ judgeth , a loving of that which he loves , and a hating of that which hee hates , a rejoycing to doe that which he delights in , and a griefe to commit any thing that displeaseth his majestie ; every affection of the soul is carried that way , that the affections of our blessed saviour are carried in proportion , every thing in the soule is answerable to him in its degree . there is no grace in christ , but there is the like in every christian in some measure : the obedience of christ to his father , even to the death , is to be found in every true christian . the humility whereby christ abased himselfe , it is in every renued heart . christ works in the soule that receives him , a conformity to himselfe . the soule that beleeve ; that christ hath loved him ; and done such great things for him , is ambitious to expresse christ in all his wayes . being once in christ , we shall delight to be transformed more and more into him . to beare the image of the second adam upon our breasts , to make it appeare that jesus christ lives in us , and that wee live not to our selves , but to him that died for us , to be meeke and heavenly minded as hee was , talking and discoursing of spirituall things , going about doing good every where , active for god , fruitfull in holinesse , doing & receiving all the good we are able , drawing others from this world to meditate of a better estate , labouring for the advancement of gods kingdome , and approving our selves to him ; this is one use of sealing , to imprint a likenesse . a second use of a seale is distinction ; sealing is a stamp upon one thing among many , it distinguisheth christians from others , as we shall see after . againe , it serves for appropriation ; men seale those things that are their owne ; merchants we see set their stamp on those wares which they have , or meane to have a right unto : it pleaseth god thus to condiscend unto us , by applying himselfe to humane contracts . hee appropriates his own , to shew that hee hath chosen and singled them out , for himselfe to delight in . sealing further serves to make things authenticall , to give authority and excellencie : the seale of the prince , is the authority of the prince : this gives validity to things answerable to the dignity and esteeme of him that seales . these are the foure principall uses of sealing . and god by his spirit doth al theseto his . 1. he stamps his own image upon us , he distinguisheth us from others , even from the great refuse of the world . god by his spirit appropriates us to himselfe , hee makes us to be his , and shewes that we are his , hee likewise authorizethus , and puts an excellencie upon us , to secure us against all temptations ; when wee have gods seale on us , we stand firme in the greatest triall : who shall seperate us from the love of god ? wee dare defie all objections of sathan , and accusations of conscience whatsoever . a man that hath gods seale , stands impregnable in the most tempestuous season . for it is given for our assu rance , and not for gods , the lord knowes who are his , hee seales not because he is ignorant , but for our comfort and establishment . whether is the spirit it selfe this seale , or the work of the spirit , and the graces thereof wrought in us ? i answer , the spirit of god where it is , is a sufficient seale that god hath set us out for himselfe , for whosoever hath the spirit of christ , the same is his . he is the author of our sealing , so that except you take the spirit for that which is wrought by the spirit , you have not the comprehension of sealing , for , that which the spirit worketh , is the seale ; the spirit goes alwayes with his owne mark and impression ; other seales when they are removed from the stamp , the stamp remaines still ; but the spirit of god dwells , and keepes a perpetuall residence in the heart of a christian , guiding him , moving him , enlightning him , governing him , comforting him , doing all offices of a seale in his heart , till hee hath brought him to heaven . the holy ghost never leaves us , it is the sweetest inhabitant that ever lodging was given to ; he doth all the saving good that is done to the soule , and is perpetually with his own work in joy and comfort ; though he seeme sometimes to be in a corner of the heart , and is not easily discerned , yet he alwayes dwels in his sealed ones . what is that stamp , that the spirit seales us withall ? the spirit works in this order for the most part ; first of all , the spirit doth together with the word ( which is the instrument , and the chariot wherein it is carried ) convince us of the ill that is in us , and the misery attending on us for the same . it convinceth us of sinne , and the fearefull estate we are in by that , and abaseth us thereupon , therefore it is called the spirit of bondage , because it makes a man tremble and quake , till he see his peace made up in christ. when hee hath done this , then he convinceth us of righteousnesse , by a sweet light discovering the excellencies of the lord jesus , and the remedy in him provided for sinners . god opens the eye of the soul , to see the all-sufficiency of his sons sanct●fication , and inclines the heart to cast it selfe by faith upon him . when we are throughly convinced of the ill that is in us , and of the good that is in christ , and are moved by the holy ghost , to go out of our selves and imbrace reconciliation in the lord jesus , then a superadded worke is vouchsafed unto us ; for the spirit daily perfecteth his owne work ; he addes therefore after all , his seale , to confirme us ; which seale is not faith : for the apostle saith , after you beleeved , you were sealed , where we see the work of faith and sealing distinguished : first the soul is set in a good estate , and then followes assurance and stablishment . but what needs confirmation when we beleeve ? is not faith confirmation enough ? when a man may know by a private reflect act of the soule , that he is in the state of grace ? this act of ours in beleeving is oft terribly shaken ; and god is wondrous desirous that we should bee secure of his love ; hee knowes hee can have no glory , nor we any solid peace else : therfore when we by faith have sealed to his truth , he sees that wee need further sealing that our faith be currant and good ; for all is little enough in the time of temptation , the single witnesse of our soul is not strong enough in great assaults . for sometimes the spirit is so tossed and disquieted with temptations , that we cannot reflect aright on our selves , nor discerne what is in our own brests without much adoe ; therefore god first workes faith to apply the promise , whosoever beleeves in christ shall be saved . i beleeve in christ , therefore i shall be saved , and then sealeth this beleefe with an addition of his holy spirit ; for this sealing is a work upon beleeving , an honouring of faith with a superadded confirmation . how shall wee know that there is such a spirituall sealing in us ? i answer , when we truly beleeve , the spirit of adoption , reveales unto us that we are the sonnes of god , by a secret whispering , and intimation to the soule , ( which the beleeving heart feeles better than i am able to expresse ) saying , be of good comfort , thy sins are forgiven ; there is a sweet kisse , vouchsafed to the soule : the lord refresheth it with the light of his countenance , and assures it , that all enmity is now slaine : i am thy salvation , thou art for ever mine , and i am thine ; because thou beleevest , behold thou art honoured to be my child . againe the spirit of adoption quickens and fils the soule with heavenly ejaculations to god , it stirs up servent supplications to cry abba father . the soule when it truly beleeves , hath a bold and familiar speech to god. there are two things in the prayer of a christian that are incompetible with a carnall man : there is first an inward confidence , and secondly , an carnestnesse in the soule , whereby he goes to god as a child to his loving father , not considering his owne worthinesse or meanes , but the constant love that is bore to him . this spirituall speech of god to the soule , and of the soule to god , is an evident demonstration of our truth in grace , because we can do that which no hypocrite in the world can attaine to . thirdly , this sealing of the spirit after wee beleeve , is knowne by the worke of sanctification which it effecteth in us ; the holy spirit seales our spirits , by stamping the likenesse of christ upon us ; so as when a man finds in his soule , some lineaments of the heavenly image , he may know therby , that hee is translated from death to life ; when he finds his heart subdued to humility and obedience , to such a holy and gratious frame as christs was ; he may cleerely discerne that he hath something more than the old man in him : when a man can say , naturally i am proud , but now i can abase my selfe ; naturally , i am full of malice , now i can love , and pray heartily for my enemies ; naturally i am lumpish & dead-hearted , now i can joy in the holy ghost ; naturally , i am apt to distrust the lord , and be discontented with my condition , now i can rest securely upon his promise and providence : sin hath been my delight , now it is my sorrow and heart-breaking , i finde somewhat contrary to corruption in me . i carry the image of the second adam about me now : i say , whosoever hath this blessed change , may rest assured of his right to happinesse . know you not that christ is in you , except you be reprobates , saith the apostle . a christian that upon a through search finds something of christ alwayes in his soule , can never want a sweet evidence that he is sealed to the day of redemption . the fourth way is by the joy of the spirit , which is the beginning of heaven as it were , and a possessing of glory before our time ; there are few of gods children , but in the cours of their pilgrimage , first or last , have this divine impression wrought in them , enlarging and ravishing their soules to joy in the almighty . yet this is especially seene after conflict , when the soule hath combated with some strong corruption or temptation , to him that overcomes wll i give of the hidden mannah , saith christ , and a white stone which none can reade but he that hath it , that is , hee shall have assurance that he is in the state of grace , and the sweet savour of goodnesse it selfe shall be his portion ; usually god gives comfort after wee have conflicted with some sinfull disposition and have got the victory , as we see in iob , after god had exercised that champion a long time , at the last hee discovered himself in a glorious manner to him . in the midst of afflictions , when a christian is under great crosses , and god sees hee must bee supported with spirituall strength , or else he sinks , then he puts in with supply from above : when the creature cannot help us , the creator of all things will. thus paul in the midst of the dungeon being sealed with the spirit , sang at midnight when he was in the stocks : and so david in the midst of persecution : daniel in a lions den : the three children in the fiery furnace , &c. god doth as parents , smile on their little ones when they are sick and dejected : hee reserves his choisest comforts for the greatest exigents : when god hath a great worke for his children to doe , or some sharpe suffering for them to undergoe , as an incouragement before-hand , hee oft enlargeth their spirits that they may be able to go through all . as our saviour christ had iames and iohn with him upon the mountaine , to strengthen thē against his ensuing suffering . let us then examine our selves by that which hath beene delivered : hath god spoken to thy soule and said , i am thy salvation , thy sinnes are remitted , and thy person received into my favour : doth god stirre up thy spirit to call upon him , ( especially in extremity ) and to go with boldnesse and earrestnesse to his throne ? surely this is an evidence of the seale of the spirit , for who ever wants this , cannot look god in the face , when distresse is upon him : saul in this case goes to the witch , and achitophel to desperate conclusions : iudas in extremity , we see what becomes of him ? so every one that hath not this sealing of the spirit , ( to whom god speakes not peace by shedding abroad the love of christ in his heart ) must needs sinck as lead in the bottome of the sea , which hath no consistence , till it come to the center , to hell. did you ever feele the joy of the spirit in holy duties , after inward striving against your lusts , and getting ground of them ; this is a certaine signe that god hath sealed you . but you will say , how can that be a seale ? a seale continues with the thing , but the joy of the spirit comes after the work of the spirit , and abides not with us ? i answer , though wee have not alwayes the joy of the spirit , yet we have the spirit of joy , which though it be not knowne by joy , yet may be discerned by its operation and working . a christian may have a gracious work of the spirit in him , and yet want the delight and joy of the spirit ; therefore when that failes , look to thy sanctification , and see what resemblance of christ is formed in thee . see 〈◊〉 〈◊〉 heart be humble and broken , if thou have a heavenly disposition like to thy saviour ; when the joy of the spirit ceaseth , goe to the work of the spirit , and from the work of the spirit , to the voyce of the spirit ; canst thou cry to god with strong supplications ? or if thou canst not pray with distinct words , canst thou mourne and groane ? the spirit helps our infirmities , when wee know not what to ask . this sighing & groaning is the voyce of gods spirit , which hee will regard wheresoever he finds it . this made iob in his distresse , to swim above water . if one be in the midst of extremity , and can seriously seek to god , it is an undoubted signe that such a one is sealed , especially when the corruption of his soule joynes with sathans temptations the more to afflict him ; for a sinner in the midst of stormes & clouds of darknesse , then to cast anchor , and quiet his soule in christ , argues great faith : so when a temptation closes with our corruption , and affliction yeelds ground to further the temptation , then to pray and rely securely upon god , is a gracious signe ; for sathan useth the afflictions we are in , as temptations to shake our faith ; as thus , canst thou be a child of god , and be so exercised ? so vilified , so persecuted ? didst thou belong to christ , would ever these crosses , & losses , and miseries have befallen thee ? deceive not thy selfe : thus affliction is a weapon to temptation , for sathan to help his fiery darts with , he having such a dangerous party in us ( as our own corruption ) doth us the more harme continually . how shall a man know whether god hath a part in him ? i answer . if he can run against the streame ; if he find his soule resisting sathans temptations , & raising him above afflictions , standing out , and combating with corruptions to the uttermost ; whē he can check his carnal heart that drawes him downwards , saying : why art thou cast downe , o my soule , and why art thou disquieted within me : it is a good signe . david found inward corruptions , and outward afflictions joyning with sathans temptations , to depresse his spirit , hereupon he chides his owne soule . why is it thus with thee , why art thou dejected in this manner ? and then he layes a charge upon it , trust in god. whatsoever hardship wee meet with in the world , yet there is hope in god still ; though we can find little comfort below , yet there are rivers of consolation above ; it argues a gracious heart to quiet ones selfe in god in the worst times . i beseech you let us labour to have our soules sealed with the spirit of god , to have further and clearer evidence of our estate in grace ; it is a blessed thing to have christ live in us , the enemies of our salvation are exceeding many , and how soone death or judgement may ceaze us , wee know not , god will set none at his right hand , but his sheep , those that have his owne image on them ; his best sheep have no outward mark , but an inward ; the world sees not their beautie , the kings daughter is all glorious within . how comfortably will the soule commend it self to christ , when it finds it selfe stamped with the spirit of christ ? when he can chearefully say , lord jesus receive my soule ; thou that hast redeemed me by thy bloud , and sealed me by thy spirit , acknowledge thine owne likenesse in me , though it be not as it should be , yet there is somwhat of thine in me . beloved , wee must not give false evidence of our selves , as wee must not against others ; what a comfort hath a sealed soul in the houre of death , and in all extremities ? what a difference is there betweene such a soule , and others in the time of affliction , as in the time of pestilence , warre , and persecution for christ ? the soul that is sealed knowes that hee is marked out for happinesse in the world to come . whatsoever befalls him in this life , hee knowes that god in all confusion of times knows his own seale ▪ and that his destroying angell shal spare and passe over those that are marked , ezech. 9. and though our bodies escape not , yet our soules shall . iosias wee see was taken away from the evill to come , and lot was delivered from the judgement of the sodomites . if wee partake not of the sinnes of the wicked , wee shall never partake of their plagues ; god hath a speciall care of his little ones in this life , and if hee take them away , yet their death is pretious in his sight ; hee will not part with them but upon speciall consideration : he sees if they live it will be worse for them , their pretious soules are in continuall danger ; hee sees it is best for them to be gathered to god , and the soules of perfect ones in heaven , therefore hee provides a shelter to free them from all stormes on earth . and as hee hath an eye over them in regard of outward miseries ; so in respect of spirituall corruption and infection ; as revel . 7. gods holy ones were sealed , so many of such a tribe , and so many of such a tribe , to signifie , that god hath alwayes some that hee will keepe and preserve from the leaprous contagion of sinne , and antichrist ; even in evill times god hath his little flock still . in the obscure ages of the church , 900 yeares after christ , when there was little learning and goodnesse in the world , and egyptian darknes had over-spred the earth . god had alwayes sealed ones , marked out for himselfe , whom he preserved from the danger of dark times ; why then should wee be afraid of evill tidings ? let any affliction or death it selfe come , christ will know his own stamp in us , he hath a book of remembrance , for those that are his , and when hee gathers his jewells , they will bee highly set by . god in common calamities suffers his luggage , ( wicked men ) to goe to wrack , but he will secure his jewels , his darlings , what ever come of it ; labour therefore to bee a sealed person . but you will say , what shall i account of my self , if there bee but a little signe of grace in me ? be not discouraged , you know in wax , though the stamp be almost out , yet it is currant in law notwithstanding . put the case the stamp of the prince be an old coyne , is it not currant though it bee crackt ? suppose the mark of the spirit , should bee dim and blurred , scarce discernable in us , ( this ought to bee our shame and griefe ) yet some evidences of grace are still remaining ; there are some sighes and groanes against corruption , which may continually support us : if we mourne in our spirits , and doe not joyne with our lusts , nor allow our selves in them , this is a divine impression , though it bee ( as it were ) almost worne out : the more comfort wee desire , the fresher she should keepe this seale of comfort . and labour to grow in faith and obedience , that we may reade our evidence cleerely , that it be not over-growne with the dust of the world , so as we cannot see it . sometimes gods children have the graces of the spirit in them , yet they yeeld so much to feares and doubtings , that they can read nothing but their corruption . when we bid them puruse their evidences , they can see nothing but worldlinesse , nothing but pride and envie , because they grieve the holy spirit by their negligence and distrust . though there be a stamp in them , yet god holds the soule from it , and gives men up to mistake their estates , for not stirring up the graces of his spirit in them . honour god by beleeving , and he will honour thee by stamping his spirit more cleerely on thee , what a comfort is it to have the evidence of a gratious soule at all times . when a man carries about him the marke of the spirit , what in the world can discourage such a soule ? on the contrary , if a man have not something above nature in him , when death & judgement comes , how miserable is his condition ? if a man be a king or an emperour of the world , and have not an interest in christs righteousnesse , ere long he shall be stripped of all , and adjudged to eternall torments . oh the excellency of mans soule , a jewell more to be prized then a princes diadem . it is the solly of the times to set up curious pictures , but what a poore delight is this in comparison of the ambition of a true christian , to see the image of christ stamped in his soule , to finde the joy of the spirit , and god speaking peace to his inner man. the transforming of our selves into the image of christ , is the best picture in the world ; therefore we should labour for the new creature , that as we grow downeward one way , we may grow up towards heaven another ; that as the life of nature decayes , so the spirituall life may bee more active and working . it should be our daily study while we live in this world to attain that holinesse , without which no man shall ever see god. there is besides the common broad seale of god , his privie seal . what is the reason that many proud hearted persons are damned ? the truth is , they are all for externall contentments , and despise the ordinances of god : for though they stand upon their admission into the church , upon the common seales and prerogatives ( which in themselves are excellent ) yet relying on these things overmuch betrayes many soules to the devill in the time of distresse . it is an other manner of seale than the outward seale in the sacrament , that must settle peace in the conscience . when once the beginnings of faith are wrought in us , then wee may with comfort thinke upon our receiving of the communion , but the speciall thing to be eyed , is the hidden seale . if the externall meanes work no inward sanctificatiō in our hearts , we shall be the worse rather than the better for them : yet we must not be so prophane as to think slightly of gods ordinances , they are of great consequence . for when satan shakes the confidence of a christian , and saith , thou art an hypocrite , god doth not love thee ; these help us to hold out : why saith the soule , i can speak by experience that i have found the contrary ; the lord hath removed my feares , he hath pardoned my sinne and accepted my person , he hath given me many pretious promises to support my spirit . here is the excellency of the sacrament , it comes more home to me , it seales the generall promises of god particularly to my selfe : for finding the inward worke of the spirit in my heart , and god having strengthned my faith by the outward seale , i can defie satan with all his accusations , and look death in the face with comfort . we should labour therefore to observe gods sealing dayes , when he uses to manifest himselfe to his people ; which though it may be every day ( if wee be spiritually exercised ) yet it is in the lords day more especially , for then his ordinance and his spirit go together . now there is a sealing of persons , and of truths , besides the sealing of our estates , that we are the children of god ; there is a sealing of every particular truth to a christian. for where there is grace to beleeve the truth , god seales those truths firmely to that soule by the comforts of his spirit . for example , this is a truth , whosoever beleeves in christ , shall not perish but have everlasting life . now the same spirit that stirs up the soule to beleeve this , seales it fast upon the conscience even to death ; there is no promise , but upon our beleeving the same , it is sealed by god upon us : for those truths only abide firme in the soule which the holy ghost sets on . what is the reason that many forget their consolations , the reason is they heare much but the spirit settles nothing on their hearts . what is the reason that lettered men many times stand out in their profession to blood , whereas those that are more able and learned , yeeld to any thing . the reason is , the knowledge of the one is set fast upon the soule ; the spirit brings his seale and this mans knowledge close together : whereas the learning and abilities of the other , is only a discoursive thing swimming in the braine without any sollid foundation ; their knowledge of truths is not spiritual : they see not heavenly things by heavenly , but by a naturall light . those that would not apostatize , must have a knowledge sutable to the things they know ; they must see spirituall things by the spirit of god. therefore when we come to heare the word , wee should not come with strong conceits of our owne , to bring all to our wits , but with reverent dispositions and dependance upon god , that he would teach us together with his ministers , and close with his ordinances so as to fasten truths upon our soules , else shall wee never hold out : for that which must stablish and quiet the soule , must bee greater than the soule . in time of tentations when the terrours of the almighty encompasse us , when god layes open our conscience , and writes bitter things against us , those truths that most satisfie the soule at such a time , must be above the naturall capacity of the soule , therefore saith the apostle , it is god that establishes , and god by his spirit that seales us up unto the day of redemption , because divine truths of themselves in the bare letter , cannot stirre up the heart ; it is only the blessed spirit , which is above our spirits , that must quiet the conscience in all perplexities ; the lord can soone still the soule when he settles spirituall truths upon it : therefore go to him in thy distresse and trouble of minde ; send up ejaculations to god , that hee would seale the comfort revealed in his word to thy soule , that as it is true in it selfe , so it may be true to thee likewise . this is a necessary observation for us all . oh we desire in the houre of death to finde some comforts , that bee standing comforts , that may uphold us against hell and judgement . know that nothing will do this but spirituall truths spiritually knowne , but holy truths set on by the holy ghost upon the soule . oft therfore enter into thine heart and examine upon what grounds and motives thou beleevest ; consider well what it is thou beleevest , and upon what evidences , and withwhat light , otherwise expect not to find sollid peace . what course may a christian generally take when hee wants comfort and inward refreshing . there are in 1 iohn 5. three witnesses in heaven , & three in earth , to secure us of our estate in grace : the three witnesses in heaven are , the father , the word , and the holy ghost : and the three witnesses in earth are , the spirit , the water , and bloud : and these three on earth , and those three in heaven agree in one . now by the spirit here is meant the feelings and sweet motions thereof , the water may well be the laver of sanctification , & by bloud is understood the sufferings of christ for our justification . when therefore wee find that extraordinarie seale i spake of before ( the joyes of the spirit of god ) that it is not in us . what shall we doe ? shall wee despaire then ? no , then goe to the water ; when the witnesse of the spirit is silent , goe to the work of the spirit , see what gracious dispositions are found in thee . i , but what shall we do if the waters be troubled in the soule , as some times there is such a confusion , that we cannot see the image of god upon it in sanctification . then goe to the bloud , there is alwayes comfort ; goe to the fountaine set open for iudah and ierusalem to wash in , that is never dry . if we find much sinne upon our consciences , and no peace in our hearts ; apply the bloud of sprinkling , that will give rest . when thou findest nothing but corruption and filthinesse in thy soule , when thou seest neither joy nor sanctification of spirit , goe to the lord jesus , and hee will purge thee from all guilt , and wash thee with clean water . but to goe on . who hath sealed us , and given us the earnest of his spirit in our hearts . this is the third word , borrowed from humane contracts , to set forth gods gracious work in the soule : annointing wee had before & sealing ; now here is earnest . the variety of expression shewes , there is a great remainder of unbeliefe in the soule of man , which causeth the blessed spirit to use so many words to manifest gods mind , and assure the soule of salvation , stablishing , annointing , sealing , and earnest . and indeed so it is , howsoever we in the time of prosperity ( when all things goe well with us ) are apt to presume our estate is good , yet in the houre of death when conscience is awaked , we are prone to nothing so much as to call all in question , and beleeve the lies and doubts and feares of our owne deceitfull hearts , more than the undoubted truth and promise of god. therefore the lord takes all courses to establish us , he gives us rich and pretious promises , hee gives us the holy spirit to confirme us in those promises , he seales us with that spirit , and gives us a comfortable earnest thereof , and all to settle these wretched & unbeleeving hearts of ours . so desirous is god that wee should be well conceited of him , that hee loves us better than wee love our selves ; hee prizeth our love so much , that he labours by all meanes to secure us of our eternall welfare ; as knowing , that except we apprehend his love to us , wee can never love him againe , nor delight in him as we ought to doe . now the spirit is an earnest of our inheritance in heaven , wee are sonnes here indeed ; but wee are not heires invested into the blessed estate we have title to ; god doth notkeep all our happinesse till another world , but gives us somewhat to comfort us in our absence from our husband ; hee gives us the holy ghost in our hearts , as a pledge of that glorious condition , which wee shall one day have eternally with him ; this is the meaning of the words . but to shew you more particularly , in what regard the spirit is called an earnest . first of all , you know an earnest is used , for security of a contract . so the holy spirit doth secure us of the blessed estate , we shall have in heaven for ever . secondly , an earnest is part of the bargaine , a part of the whole which is secured , though it be a very little part , yet it is a part ; so it is with the spirit of god , in its gracious work upon our hearts , the joy of the spirit is a part of that full joy and happinesse , which shall bee revealed hereafter to us . thirdly , an earnest is little in comparison of the whole ; so the spirit in the work and graces therof , is little in regard of that fulnesse which wee shall have in heaven ; but though an earnest be smal in it selfe , yet it is great in security ; a shilling secures a bargaine of a thousand pound we see ; wee value an earnest not for its owne worth , so much as ( for that which it is a pledge of ) for the excellent bargaine and rich possession which it doth interest us unto : so the spirit of god with its blessed effects in the soule , the joy and peace of the spirit , chearing and reviving perplexed sinners ; this earnest , i say , though it be little in it selfe , yet it is great to us in respect of the assurance that we have by it . againe , it hath the terme of an earnest , because an arnest is given rather for the security of the party that receives it , than in regard of him that gives it ; so god gives us the earnest of his spirit , grace and comfort in this life , not so much for god , for hee meanes to give us heaven and happinesse , when wee are dissolved : as he hath passed his promise , so hee will undoubtedly performe the same ; hee is lord and master of his word , hee is jehovah that gives a being to his word , as well as to every other thing : but notwithstanding having to doe with mistrustfull , unbeleeving men , hee is pleased to condiscend to our weaknesse , hee stoops to the lowest capacity , and frames his speech to the understanding of the simplest soule ; for which purpose this terme of earnest is here borrowed . in these respects the spirit of god together with the graces of it , and the comforts it brings ( for they are not divided ) is called an earnest . and thus having cleared the point , we will observe this doctrine for our further instruction . that a christian ought to be , and may be assured of his interest in god , because ( as i said before ) an earnest is given not so much for gods sake , as for our sakes ; this then must needs follow from hence , either none have this earnest , or else those that have it , may be assured of their comfortable condition . otherwise god is fickle , and playes fast and loose with his children , which is blasphemy to affirme . besides , if none have this earnest , then the apostle speaks false , when he saith , god hath stablished us , and given us the earnest of his spirit , which is horrible impiety once to conceive . if this be so , then either such as have this seale and earnest of the spirit , may be assured of their estate in grace or not ; and if not , where is the fault ? will not god really and truly vouchsafe unto his people this earnest of the spirit in their hearts ? vndoubtedly he will , he is desirous that wee should be perswaded of his love in all things , and therefore we may and ought to bee assured of his favour towards us : s. iohns whole epistle containes little else , but sundry markes & evidences how we may know that wee are the children of god : wherefore was christ himselfe sealed of the father to the office of mediatour ? wherefore did he die and rise againe ? and wherefore doth hee still make intercession for us in heaven ? that wee should doubt of gods love ? ( when as he hath given us that which is greater than salvation , yea greater than al the world , even his owne sonne . ) no certainly ; can we desire a more ample testimony of his favour , than he hath already bestowed upon us ? is it not the errand of all gods mercies to bring us neerer to him selfe ? that we should not doubt of his love , but rest securely upon him : why then doe we distrust the almighty , who is truth it selfe , and never failed any ? yet we must know that christians have not at all times alike assurance of their interest , for there is an infancy of grace , where in we are ignorant of our own condition . and there is a time of desertion , when as god to make us looke better to our footing , leaves us a little , as if he would forsake us quite , when indeed hee onely withdrawes his assistance for a while to make us cleave the closer to him . there be also certain seasons , wherin though we are assured of gods favor , yet we have no feeling or apprehension of the same which differeth in christians much , according as they are more or lesse sensible of their estates . some againe use not that care and diligence in the use of meanes which god requires , whereupon they are justly deprived of that inward peace and comfort which others enjoy . there is a difference likewise in growth and continuance in christianity , some are strong christians , and some weak , answerable whereunto is the difference of assurance of gods love usually in the hearts of his people . nay , it s possible that for a long time , the lords iewels ( his redeemed ones ) may want this blessed comfort . for wee must conceive there is a double act of faith . first , an act , whereby a poore distressed sinner casts himselfe upon god as reconciled to him in christ. secondly , there is a reflect act , whereby knowing that wee rely upon the truth and promise of the almighty , we have assurance of his favour . now a man may performe the one act , and not the other : many of the saints sometimes can hardly say that they have any assurance , but yet notwithstanding , they will daily cast themselves upon the rich mercy and free grace of god in jesus christ. besides , there are many things which may hinder this act of assurance , because ( together with beleeving ) god may present such things to my minde as may so damp and disquiet my soule , that i cannot have any definitive thoughts , about that which god would especially have mee to thinke upon . as when god will humble a man , he takes not away the spirit of faith wholly from him , but sets before such a sinfull creature , his anger and sore displeasure , together with the hellish torments and paines of the damned , as due to his soule ; which makes him for the present to be in an estate little differing from the reprobate : so that he is far from saying , he hath any assurance at that time : yet notwithstanding he doth not leave off nor renounce his confidence , but casts himselfe upon gods mercy still ; though the lord kill him , yet will he trust in him , although he sees nothing but terror & wrath before him . this god doth to tame our presumption , and prepare us for the enjoyment of his future glory . if we feele not sense of assurance , it is good to blesse god for what we have . wee cannot denie but god offers himselfe in mercy to us , and that hee intends our good thereby : for so we ought to construe his mercifull dealing towards us , and not have him in jealousie without ground . had wee but willing hearts to praise god , for that which we cannot but acknowledge comes from him , he will bee ready in his time to shew himself more cleerely to us . we taste of his goodnesse many wayes , & it is accompanied with much patience : and these in their natures should leade us , not only to repentance , but to neerer dependance on him : we ought to follow that which god leads us unto , though he hath not yet acquainted us with his secrets . these things we must observe , that we give not a false evidence against our selves , though wee have not such assurance as wee have had , yet alwayes there is some ground in us whereupon we may bee comforted , that wee are gods children , could we but search into it . let us not then be negligent in labouring for the same , and in the lords good time we shall certainly obtaine it : it is the prophanenesse of the world that they improve not those helpes which god hath afforded for this purpose . nay they had rather stagger and take contentment in their own wayes , saying ; if god will love mee in a loose licentious course , so it is , but i will not give diligence to make my calling and election sure : i will never barre my selfe of such profits and delights , nor forsake all , chiefly to minde spirituall things . whereas wee ought constantly to endeavour for assurance of grace , that god may have honour from us , and we the more comfort from him againe ; that we may live in the world above the world , and passe cheerefully through the manifold troubles and temptations which hefail us in our pilgrimage . a man in his pure natu rals will swell against this doctrine , because he feeles no such thing , and thinks what is above his measure , is hypocrisie . he makes himselfe the rule of other christians to walke by , and therefore values and esteemes others by his uncertaine condition : but the heart of a christian hath a light in it , the spirit of god in his soule makes him discerne what estate he is in . in a naturall man all is dark , hee sees nothing because his heart is in a dungeon , his eye being dark , the whole man must needs be in blindnesse . all is alike to him , he sees no difference betweene flesh and spirit , and therefore holds on in a doubting hope ; in a confused disposition and temper of soule to his dying-day . but a christian that labours to walk in the comforts of the holy ghost , cannot rest in such an unsetled estate ; he dares not venture his eternall welfare upon such infirme grounds : what ? to depart this life , and be tossed in uncertainty , whether a man goes to heaven or to hell ! what a miserable perplexity must such a soule needs be in ? therefore he is still working out his salvation , and storing up of grace against the evill day . and well may this condition challenge all our diligence in labouring for it : because it is neither attained nor maintained without the strength and prime of our care , for the sense of gods favour will not bee kept , without keeping him in our best affections , above all things else in the world besides ; without keeping of our hearts constantly close and neere to him , which can never bee done without keeping a most narrow watch over our loose spirits , which are ever ready to stray from him , and fall to the creature . it cannot be kept without exact walking , and serious selfe-deniall . but what of that ? can wee spend our labours to better purpose ? one sweet beame of gods countenance will requite all abundantly . a christian indeed undergoes more trouble and paines ( especially with his own heart ) than others do , but what is that to his gaines ? one day spent in communion with god , is sweeter than a thousand without it . what comforts so great as those that are fetched from the fountaine ? oh woe to him that savours not these heavenly , but lingers after carnall comforts . it cannot but grieve the holy spirit , when the consolations of the almighty are either forgotten , or seem nothing to us . but why doth the spirit thus establish and seale us , and conveigh grace to our soules ? why doth that doe all ? because since the fall we have no principles of supernaturall good in us ; and there must be a principle above nature to work grace in our barren hearts . againe there is still remaining in us an utter aversnesse to that which is spiritually good in the best , therefore there must bee somewhat to over-power their corrupt disposition . but why the spirit rather than the father or the sonne ? hee comes from both , and therefore is fit to witnesse the love of both ; the holy ghost is in the breast of the father and the sonne , hee knowes their secret affection towards us . a mans spirit is acquainted with his in most thoughts : the blessed spirit is privie to the hidden love of god , and of jesus christ to us poore creatures , which we are strangers unto , therefore none so fit to cheere and revive us . indeed the love originally is from the father , but in regard of application of what is wrought by the sonne , all proceeds from the holy ghost ; he receives grace from christ for us . it must needs be so , because no lesse than the spirit of god can quiet our perplexed spirits in time of tentation . for when the conscience of a guilty person is affrighted , what man can allay its feares ? that which must settle a troubled spirit , must be a spirit above our owne . it being no easie thing to bring the soule and god together after peace is broken : we have both wind and tide against us in this businesse , grace being but weak , and corruption strong in the best of us . we should labour therfore for heavenly spirits , & get somthing more than a man in us . there can never be any true peace attained , till the spirit from above settle it in our souls . an unsanctified heart is an unpacified heart . if there be a neglect of holinesse , the soule can never bee soundlyquiet ; where there is not a cleare conscience , there cannot be a calm cōscience , that is a generall rule . sinne like ionas in the ship will raise continuall stormes both within and without a man. take away god once , and farewell all true tranquillity . spirituall comforts flow immediatly from the spirit of comfort , who hath his office designed for that purpose . but how shall we know that we have the spirit ? how may a man know that hee hath a soule ? by living and moving , by actions vitall , &c. even so may a man know hee hath the spirit of god by its blessed effects and operations : it is not idle in us , but as the soule quickens the body , so doth the spirit the soule . every saving grace is a signe that the spirit is in us . wheresoever the spirit dwells , hee transformes the soule , & changes the party ( like himselfe ) to be holy , and gracious , this is an undoubted symptome of the spirits habitation . secondly , all spirituall graces are with conflict , for that which is true , is with a great deale of resistance of that which is counterfeit ; the flesh still lusts against the spirit , and satan cannot endure to see any man walk cōfortably to heaven . what , thinks hee , such a base creature as this is to have the earnest of salvation , to live here as if hee were in heaven already , and to defie all opposite powers ; sure hee shall have little peace this way , i will disquiet and vex his spirit ; if he will goe to heaven , hee shall go mourning thither . this is the reasoning of the cursed spirit , whereupon hee labours to shake our assurance , and follow us with perplexities . the grace and comfort of a christian , is with much conflict and tentations , not only with satan , but with his owne heart ; which so long as guilt remaines , wil ever be misgiving and casting of doubts ; there must therfore be a higher power , than the soule of man to quiet and allay its owne troubles . thirdly , the spirit enables us to the practise of those duties , which by nature wee are averse unto , as to love an enemie , to overcome our revenge , to be humble in prosperity , and contented with any estate . it drawes our affection heavenward , and makes us delight in god above all , as our best portion . hee that hath the spirit , joyes in spirituall company and imployment ; he hates sinne as being contrary to that blessed earnest which hee hath received . he looks on things as god doth , and approves of the same , as hee is made more or lesse spirituall thereby , and so is brought neerer to that fountaine of goodnesse , god himselfe ; by them he esteemes his best being to be in christ , and therefore labours more & more to be transformed into his likenesse . he values nothing in the world further than it conduceth to his spirituall welfare . if all be well for that , hee accounts himselfe happy whatsoever else befalls him . indeed where the spirit hath taken up his firme abode , that soul will little set by any outward change . nothing can be very ill with a man that hath all well within him . but that i may not distract your thoughts , you shall find divers properties of the spirit of god in romans 8. which i will briefly touch . first , it is said that the spirit where it is , dwells in that heart , as in an house , it rules where ever it comes . the holy ghost will not be an underling to our lusts , it repaires and makes up all our inward breaches . the spirit prepares his owne dwelling , he begets knowledge and acquaintance of god within us ; hee is not in us as hee is in the wicked , hee onely knocks at their hearts , but hath not his abode there . secondly , when the spirit comes into a man , hee subdues whatsoever is cōtrary to it , and makes way for it self by pulling down all strong holds which oppose it ; therefore wee are said to mortifie the deeds of the flesh , by the spirit , ver 13. those that by help of the spirit have got the victory of sinne , can in no wise be led as slaves by the flesh : as on the contrary , he that cherishes corruption , and crucifies it not ( by spirituall reasons , but out of civill respects to be freed from aspersions , and to uphold his reputation or the like ) is a meere stranger to the holy ghosts working . thirdly , as many as are led by the spirit of god are the sonnes of god. as the angell went before the israelites from egypt into canaan ; so the spirit of god goes along with his in all their wayes , remooving all lets , and strengthening against all impediments in their christian race . it conducts us sweetly , not ( violently ) as the devill doth those that are possessed with the spirit ; wee are led strongly indeed , because it is against corruption within us , and opposition from without us , but yet sweetly to preserve the liberty and freedome of the soule still . we are all by nature like children or blinde men , wee cannot lead our selves , the spirit must be our conduct , or wee shall wander and goe aside presently . those therefore that enjoy the same , submit themselves to its guidance , and direction in all things . again , the spirit stirres up sighes and groanes , that cannot be expressed . when we are not able to pray , or lay open the griefes of our soules , if wee can but send out sighes & groanes to heaven , they shall bee accepted ; for god will heare the voyce of his own spirit , from whence these sobs & complaints come . how should wee be overwhelmed with despaire , did not the spirit support us ? those therefore that in extremity have nothing to comfort them , yet are able to send forth holy desires to the lord , may certainly conclude that the spirit is in them . again , the spirit makes us mourne , and wait for the adoption of sonnes , the same spirit that sanctifies a sinner , witnesses to his soule , that god is his . worldlings grieve not for their absence from christ , neither at all long they for his blessed appearing , because their heaven is here . they mourne not for the hidden distempers , and secret impersections of their soules , whereas the godly are much in condemning thēselves , for that which no creature can tax them of ; want of cōmunion with their maker , straitnesse of spirit , distraction in dutie , that they cannot obey as they would ; these exceedingly deject them , yet wait they will without despaire , till god have finished their course ; there is such a divine power in faith , as a very little beam of it , having no other help than a naked promise , will uphold the soule against the greatest discouragements , and keepe it from utter sinking . indeed , waiting is a difficult duty , both in regard of the long day , which god usually takes before he performes his promise , as also by reason of the untowardnesse of our natures , being ready to be put off by the least frown , did not god by a spirit of constancie preserve the soule immoveable in all conditions , whether present or to come , so as it failes not before him ; and why ? because it knowes full well , that god in whom it rests , is unchangably good . alas , we are at the best but light and vaine creatures , till the divine spirit fix and settle us : the firmer our union is here , the surer will be our standing in all danger ; for what can daunt that soul , which in the greatest troubles hath made the great good to bee his owne ? such a person dares chearefully encounter any opposition , as having a spirit higher than the world about him ; and seeing all ( but god ) farre beneath him ; though i might name more , what a many sweet evidences are here to manifest a soule truly ●●ted ▪ and led by the spirit of god ? how may a man obtaine this blessed guest to lodge in his soule and rule over him ? first attend upon the teaching of the gospell . received ye the spirit , by the hearing of the law , or of faith preached ? saith the apostle ; the spirit it usually given , with a cleare unfolding of christ. secondly , omit likewise no meanes wherein the spirit is effectuall , for as a man walking in a garden ( though he think not of it ) drawes a sweet sent of the flowers . so the word of god being dictated by the spirit , leaves a heavenly favour in such as converse with it . the spirit of a man is like water that runnes through mineralls . wee see baths have their warmth from mineralls that they runne thorough . so it is with the soule in its holy imployments . when it hath to deale with good books and good company , it draweth a spirituall tincture from these things , and is bettered by them . withall , take heed that thou grieve not the holy ghost , for that will cause an estrangement of his presence in thy soule . how is that done ? by cherishing contrary affections and lusts to his blessed motions , as when we heare the word , but resolve never to obey it ; when god knocks at our hearts for entrance , oh how readily should wee set open those everlasting doores to receive him ? if christ be willing to give us his spirit , it must needs be our owne fault if wee remain carnall . there being nothing in a manner required to bee spirituall , but not to resist the spirit ; what greater indignity can we offer to the blessed comforter , than to preferre our base lusts before his motions , leading to happinesse ? what greater unkindnesse can a man doe his friend , than to slight his loving direction , and embrace the counsell of a professed ene mie ? the holy ghost presses such forcible reasons upon us of heavenly n indednesse , and de spising earthly things , that it is more than evident , none are damned in the bosone of the church , but those that set a bar against the spirit of god in their hearts ; such are damned , because they will bee damned , that ( say the preacher what hee will ) think it better to bee as they are , than to entertaine such a guest as will marre , and alter all that was there before . take heed therefore of resisting the spirit in the least kind , sad not his blessed motions , but make much of the same by yeelding subjection thereunto ; lay thy soule often before the spirit , suffer thy selfe to be moulded and fashioned by his gracious working ; oh consider how high the slighting of a gracious motion reaches , even to the contemning of god himselfe ; certainly as we use these , so would we use the spirit himselfe were he visible to us . and converse not with carnall company , for what wilt thou gaine there but sorrow to thine heart , if thou belongest to god : and as holy lot vex thy righteous soule with the uncleane conversation of these sodomites , it is an undoubted signe of a man destitute of grace , not to care at all what company he frequents . fourthly , seeing the holy ghost is promised to them that aske it , beg earnestly for it at gods hands ; this is the good th-ing that god gives . christ seemes to insinuate as much , saying , what can i give you better than the holy ghost ? yet this will i bestow on them that ask it : for indeed that is the seed of all grace and comfort . a world of promises are included in the promise of giving the spirit . labour therefore above all gettings to obtaine this high prerogative : the comforts of the spirit are above al earthly comfort , and the graces of the spirit enable to incounter the greatest tentations whatsoever . a man that hath this , stands impregnable . god may withdraw his favour for a time to humble us , but to quench the worke of the spirit ( once wrought in the soule ) all the power of all the devils in hell cannot stirre it . this will carry us through all oppositions and difficulties in our christian race . let a man never baulk or decline a good cause for any thing that hee shall suffer : for the seale and earnest of the spirit is never more strong than when we are deprived of all other comforts save that alone . what makes a man differ from himself and frō other men , but this ? take a christian that hath the earnest of the spirit , you shall have him defie death , satan , the world , and all : take another that is carelesse to increase his earnest , how weak and feeble will you finde him , ready to be overcome by every tentation , and sinck under the least burthen . the apostle peter before the holy ghost came upon him , was astonished with the voice of a weak damosell , but after , how forward was he to suffer any thing . labour not then to bee strengthned in things below , neither value thy selfe by outward dependances . alas all things here are perishing . if thou hast grace , thou hast that which will stand by thee when these faile , the comforter shal never be taken away . what are all friends in the world to the holy ghost ? this will speake to god for us when no creature dares looke him in the face . the spirit will make requests with sighes and groanes in our behalfe , and wee may be sure we shall bee heard , when that intercedes for us . what prison can shut up the spirit of god ? oh gaine this what ever thou losest , preferre it to thy chiefe treasure . the very earnest of the spirit is far more pretious , than the creatures full quint essence . if the promises layd hold on by faith , quicken and cheare the soule , what shall the accomplishment of them doe ? if the giving a taste of heaven so lift our souls above all earthly discouragements , how glorious shall we shine forth , when the spirit shall be all in all in us ? this will make us more or lesse fruitfull , more or lesse glorious in our profession , and resolute in obedience through our whole course . if we want this we can never be thankfull for any thing , for it is the love of god that sweetens every mercy to us , ( and indeed is more to be valued than any blessing we enjoy besides ) which if we eye not or are ignorant of , what can we expect but wrath and displeasure in all that befals us ? oh it is sweet to see favours and benefits issuing from grace and love : they doe not alwayes proove mercies which men oft times esteeme to be so . we can have no sollid comfort in any condition , further than god smiles upon us in it . what a fearefull case must that then be , wherein a man cannot be thankfull for what he hath . every condition and place we are in , should indeed be a witnesse of our thankfulnesse to god ; we must not think life was given onely to live in . our life should not be the end of it selfe , but the praise of the giver thereof . it is but fit that we should refer all that is good to his glory , who hath joyned his glory to our best good , in being glorified in our salvation , which while we question and doubt of , it is impossible ever to bee cheerfull towards him . besides , how can a man suffer willingly , that knowes not that god hath begun any good work in him ? how lumpish and dead is he under the crosse without this assurance ? it is worth the considering , to see two men of equall parts under the same afliction , how quietly and calmly the one that hath interest in christ will beare his grievances , whereas the other rages as a foole , and is more beaten . a man will endure any thing comfortably when he considers it proceeds from his fathers good pleasure . this breeds a holy resigning of our selves to god in al estates ; as eli , the wil of the lord be done ; his will is a wise will , and ever conduceth to his peoples good . fearest thou danger , cry unto god , i am thine , lord save me ; i am the price of thy sons blood , let me not be lost , thou hast given me the earnest of thy spirit , and set thy seale upon me for thine owne , let mee neither lose my bargaine nor thou thine . hence it is , that gods childe can so easily deny himselfe in tentations and allurements which others sinck under . oh saith he , the holy ghost hath sealed me up to the day of redemption , shall i grieve and quench the same for this base lust ? it is a great disparagement to preferre husks before the provision of our fathers house : when we give content to sathan and a wretched heart , wee put the holy ghost out of his office . againe , without this we can never comfortably depart this life : hee that hath the earnest of the spirit in his heart , may laugh sathan in the face and rejoyce at deaths ap proaching , as knowing there will be an accomplishment then of all the bargaine ; then the marriage will bee perfectly consummate , then shall be the great yeare of iubilee , the sabbath of rest for ever : hee that lives much by faith will finde it no hard matter to die in it . but let a man stagger and doubt whether hee belong to god or no , what a miserable case will he be in at the time of dissolution ? death ( with the eternity of torment after it ) who can looke it in the face without the assurance of a happy change ? this makes men that see no greater pleasure than the following of their lusts , resolve of swimming in worldly delights still . alas say they , i had as good take this pleasure as have none at all : what shall become of me hereafter , who knowes ? finis . the priviledges of the faithfvll . rom . 8. 28. also wee knew that all things work together for the best to them that love god , even to them that are called of his purpose . there are three things especially that trouble the life of a christian , or at least should trouble the same . the first whereof is sin , with the guilt and punishment thereof . the second , is , the corruption of nature , which still abidesin him , even after his vocation and conversion to christ. the third , is , the miseries and crosses of this life , which doe follow and ensue both upon sinne , and the evill thereof , as also by reason of that corruption of nature still remaining in him , after his recovered estate in grace . for the first , the guilt of sinne , which doth bind men over to death and damnation , that is forgiven to all beleevers in christ jesus the second adam . the second , which is the corruption of nature , which cleaves so fast to us , that is daily mortified and crucified in the saints by the word and spirit of god. for the third , which is the grievous crosses and afflictions , which doe accompany and follow the guilt of sinne and the corruption of nature still remaining in gods children , however they are not taken away , yet they are made to have an excellent issue , for all things work together for the best unto them that love god : so that these words of the apostle do afford us . 1. a ground of patience . 2. a ground of comfort in the former part of this chapter , the apostle had told us , that we know not how to pray as we ought , but that the spirit it selfe doth teach us how to pray , and makes requests for us with sighes that cannot be expressed . and therefore how ever our corruptions and miseries in this life , are not quite taken away , yet the evill of those evils is removed : god teaching and directing us by his spirit , to seek by prayer unto him , for grace to profit by them . and this is the co-herence of these words with the former . the parts here to bee handled may be these . an excellent prerogative . all things work together for the best . secondly , the persons to whom this prerogative belongs . to them that love god , and whom hee doth call . thirdly , the main cause of this blessed prerogative . those that love god have this priviledge , belonging to them , because they are effectually called by his word , according to his purpose . we know ( saith the apostle ) that all things work together for the best to these ; he doth not say , we hope , or wee conjecture , but wee know it assuredly . we have the scriptures of god for it , david saith , that it was good for him that he was afflicted , for therby he had learned to reform his wayes : hee knew by observation that all things would tend to his future happinesse . for hee had seen in the example of iob , that notwithstanding his sore afflictions , yet he had a blessed issue out of all ; he knew this many wayes , he knew it by faith , as also by experience , that every thing should further the saints wel-being . we know , that is , we only know it , who are led and taught of god , and none but wee can be assured hereof , which excludes the wicked , who shall never know any such thing ; but what is it that paul is confident of here ? namely , that all things work together for the best , to them that love god. and this may serve to be a prevention of a question , which weak christians might move in their troubles , and say , never was any more afflicted than i am ? why , saith the apostle , bee it so ? yet neverthelesse all things whatsoever , all thy crosses , vexations , and 〈◊〉 shall work together , and joyne issue ; though they bee averse one to the other , and opposite to the good of gods children , as herod and pilat were ; yet all things thus contrary notwithstanding , shall work for the best unto them ; there is 1. a good of quality . 2. a good of estate . now therefore what kind of good is this the apostle meaneth ? he doth not here mean the naturall or civill good estate of them that love god , but their spirituall condition in grace , and their glorious estate for the life to come ; for the furthering whereof , whatsoever befalls them in this life , shall help forward still . and thus much for the words themselves . the first point to bee spoken of , is , the excellent priviledge of gods children , that all things shall work together for the best ; both good and evill shall turne to their happinesse . the reason stands thus ; all things shal work together for the best to them that love god. therfore all afflictions , crosses , and vexations , whatsoever that betide such persons , shall work together for their good ; and for this cause all gods servants must learne patiently to beare , and cheerefully to undergoe , poverty , or riches , honour , or dishonour , in this world . that all good things do work for the best to gods servants , is most apparent by daily proofe and experience . to begin with the first chiefe good of all ; which is god the father , who is goodnesse it selfe , and unspeakably comfortable to all his : doe not all gods attributes conduce to our eternall welfare ? is hee not set forth in scripture , under the sweet name of a father ; of a shield and buckler , of a tower of defence , of an all-sufficient & almighty god , just , wise , provident , mercifull , full of boundlesse compassion , and all to support his poore creatures from failing before him ? as he is our father , he is carefull of us above the care of earthly parents to their children ; as he is a shield , so he shelters us from all wrongs ; as he is god almighty , and all-sufficient , so his power and bounty serve to sustaine us in this world , and reserve us for ever safe in the world to come ; his wisdome makes us wise to prevent the politick plots of the devill or wicked men ; his justice and providence , they serve to defend us in our right ; to provide for us in all our wants , and prevent the evills of the ungodly intended against us ; his power is ours to keep us , his providence , to dispose all things for our advantage ; every thing in god shall co-work to provide and fore-see all good for us , and mercifully to impart and bestow whatsoever is behoovefull upon us ; so that god being our father , we have right and title to his lov , emercy , power , justice , truth , faithfulnesse , providence , wisedome , and all-sufficiencie . all which shall ever work together for the best , to them that love his appearing . so for iesus christ , the eternall sonne of god. all his glorious titles and attributes , serve like wise for the everlasting comfort of his poore saints on earth : hee is called the husband of his church , to cherish and maintaine the same . his love unto his church is farre above the love of any husband to his wife ; hee is called the saviour of the world , because hee so loved the world , that hee gave his life for it , and hath promised , that whosoever beleeveth on him , shall not perish : he is called the fountaine of life , the well of life , the water of life , the bread of life , the way , the truth , and the life , because that in him is our life , and by him wee are fed and nourished to eternall life ; here in him wee obtain the life of grace , and in the world to come , shall for ever enjoy the life of glory . so likewise for the holy ghost ; what heavenly attributes are ascribed to him in the scriptures ? he is called the comforter of gods servants ; the sealer of the redemption of gods children in their hearts ; he teacheth the elect to call god father ; hee beareth witnesse with their spirits , that they are the sons and daughters of god ; he teacheth them to pray , as they ought , hee fills them with peace that passeth all understanding ; and refreshes their spirits with such unspeakable joy , as eye hath not seene , nor eare heard the like . he that is instructed by the spirit , knoweth the things of god , which a naturall man is ignorant of ; the holy ghost doth call to rememberance the doctrine of god taught unto his servants , & writes the same in their hearts ; so that the operations of the blessed spirit , are all appropriated to them that love god , and they alone have their right in them ; the direction , comfort , teaching , and guiding of the spirit of god , doe serve entirely and peculiarly , to order and work all things together for the best to the godly . yea , the angels themselves are called messengers and ministring spirits , appointed by god to attend and wait upon his servants , hee gives his angells charge over these , to serve them in all their wayes , and to pitch their tents round about them ; whensoever god pleaseth to call any of his out of this world , the angels are a safe conduct , to carry their soules into abrahams bosome ; and at the last judgement , the lord shall send forth his angells to gather his elect , from one end of the world to the other , that they may fully enjoy that which they have long waited for , even eternall blisse and glory . vnder the angels all other creatures are likewise made serviceable for his peoples good . princes in authority , are called in scripture nursing fathers and nursing mothers unto the church of christ : the end of all magistracy being , that we might live religiously and peaceably in all the wayes of god. ministers also are stiled in the word by the names of watchmen and seeds-men , and spirituall fathers , to beget men againe to the kingdome of heaven ; they are called gods husbandmen to manure and till his ground . they are called gods lights , and the salt of the earth , both to enlighten the church with the light of the glorious gospell whereof they are ministers : and to season them with such savoury and sweet instructions , as may make them wise to salvation ; this being the very end of all gods giving gifts to men , that they might build up the church of christ here below . so also the word of god is called the savour of life , & the power of god unto salvation : it is the seed of god , which being sown in the hearts of gods children , springeth up in them to everlasting happinesse : gods word is a light and a lanthorne to guide and direct us in all his wayes : it is the sword of the spirit , to arme us against sin , and to maintaine us in grace . the sacraments likewise are the seales of life , and pledges of our salvation in christ : and ex communication though it bee rough , and the extreamest censure of the church ▪ ( and therefore ought to be undertaken upon weighty grounds ) yet the end of it is , to save the soules of gods people , and to make them by repentance turne unto him . so all outward gifts , as beauty , strength , riches and honours ; these are given by god to serve for the good of his children . as the beauty of hester was an instrument of her preferment , whereby she became a preservation to gods children , and an overthrow of her and their enemies : iosephs outward honours and wealth were made by gods disposing hand , a meanes of the preservation & nourishment of the israelites in the time of their great extremity and famine : the like may be said of learning and other naturall acquirements , all which do often tend to generall and publike advantages . yea , the outward gists of god which are bestowed upon reprobates , are still for the good of his : for they who had skill and knowledge to build noahs ark , though they themselves were not saved therein , yet were they the meanes of noahs preservation : and so it many times falleth out , that men of excellent parts and great abilities without grace , though themselves are not profited thereby , yet god so useth them as their gifts much conduce , to further and build up the church of christ. even outward favour of princes , oft tend to gods servants good . a just man ( as the heathens could say ) is a common benefit . and so a true christian , whatsoever good he hath it is communicable to all the faithfull : and therfore s. paul saith of him selfe , that he was a debtor to all men , both iewes and gentiles , and that hee became all things to all men , that he migh twin some . but here the maine question will be , and the difficulty arises , how all ill things can work together for the best to gods children ? i shall therefore demonstrate , 1 the truth of this , how it can be so ? 2 the reasons , why it is so . 3 observe a caution , that it be not abused . 4 let us see the sweet and comfortable use of this doctrine . that this may the better appear , we must know that all evill things are either 1 spirituall evill things . 2 outward evill things . and for spirituall evill things , they are either first , sinne. secondly , that which hath a reference to sinne , as being evils following after sinne . the first sin of all which hath gone over whole mankinde , and is spread abroad in every one of us , this by gods mercy and our repentance , prooves to al beleevers a transcendent good : for the fall and sin of the first adam , caused the birth and death of the second adam , christ jesus ; who notwitstanding he was god , took upon him the nature of man , and hath made us by his comming , farre more happy than if we had neverfallen : neither would god have suffered adam to have fallen , but for his owne further glory , in the manifestation of his justice and mercy , and for the greater felicity of his servants in christ their mediatour . the next spirituall evill is , the corruption of nature remaining in all mankinde , howsoever broken and subdued in the lords deere ones , this worketh for the best to them after this manner . first it serveth to make us see and know we are kept by god , how that we are not the keepers of our owne selves , but are kept by his power through faith unto salvation . for were it not that god upholds and sustaines us , our corruptions would soone overturn us : but the sight of corruption being sanctified to the soule , causeth us to ground our comfort out of our selves in christ , and no whit to rely on any thing that is in us . our corruptions are also good , to abase the pride of our natures , and let us see the naughtinesse of our spirits that we may be humbled before god. and it is good we should have something within us to make us weary of the world ; else , when wee have run out our race , we shal be unwilling to depart hence . now our bondage to this naturall corruption serves exceedingly to make us mourne for our sinfull disposition , and hunger after our god to be joyned with him , as we see in s. pauls exam ple , rom. 17. where finding the rebellion of his nature , and the strise that was in him , the flesh lusting against the spirit , and the spirit against the flesh , he cryes out , saying , oh wretched man that i am , who shall deliver me from this body of death , and seeketh to god in christ for mercy strait . sometimes god suffers corruption to break out of us , that we mayknow our selves the better : and because corruption is weakned , not only by smothering , but many times by having a vent , whereupon grace stirs up in the soule , a fresh hatred and revenge against it , and lets us see a necessity of having whole christ ; not only to pardon sinne , but to purge and cleanse our defiled natures . but yet that which is ill it selfe , must not be done for the good that comes by it by accident ; this must be a comfort after our surprizals , not an encouragement before . it is our great consolation , that our nature is perfect in christ , who hath taken our nature upon him , and satisfied divine justice , not only for the sinne of our lives , but for the sin of our natures , who will finish his owne worke in us , and never give over , till by his spirit he hath made our natures holy and pure as his owne ; till he hath taken away , not only the reigne , but the very life and being of sinne out of our hearts . to which end he leaves his spirit and truth in the church to the end of the world , that the seed of the spirit may subdue the seed of the serpent in us , and that the spirit may be a never failing spring of al holy thoughts , desires , and endeavours , in us , and dry up the contrary issue and spring of corrupt nature . lastly , it is good that corruption should still remaine in us , that the glory of god may the more appeare , when as satan that great and strong enemy of mankinde , shall be foiled and overturned by a weak and poore christian , who is full of corruptions , and that through the strength of faith , though mixed with much distrust : for a christian in the state of sinne and corruption to overcome the great adversary of mankinde , what a wonderment is it ? it tendeth much to the shame and dishonour of that fiery dragon , that weake and sinfull man should be his conquerour . oh how it confounds him to think , that a graine of mustardseed should bee stronger than the gates of hell , that it should be able to remove mountaines of oppositions and temptations , cast up by satan and our rebellious hearts betweene god and us . abi meleck could not endure that it should be said , a woman had slaine him : and it must needs be a torment to sathan , that a weake child , a decrepid old man , should by a spirit of faith put him to flight . a third kinde of spirituall ill ●f sin , are the things that issue out of this cursed stock , and those are either inward , or outward . for inward sins , they are eithers errours or doubt ings , or pride , or wrath , or such like . and first for doubtings of the truth : this makes gods servants often more resolute to seek and search out the same , and to stand afterwards more firme and couragious for it . for if wee doubted not of things , we should not afterwards bee put out of doubt , nor seek to be better grounded and instructed in them . the corinthians doubted once of the resurrection , but were ever after better resolved in that doctrine , the benefit whereof hath much redounded to the churches good ever since . thomas had the like wavering disposition , but this doubting more manifested the truth . luther being a monk at the first , and not fully grounded in the doctrine of the gospell , did therefore suspect himselfe the more , and wished all men after him to reade his writings warily . the doctrine of the trinity hath formerly been much doubted of , and therefore hath bin with the greater paines and study of worthy men ( then living in the church ) more evidently prooved . and when the pelagians grew into heresies , they were by s. augustine gainesayd , and very strongly withstood . so the doctrine of the church of rome , being branched into divers erronious opinions , and broached to the great hurt and prejudice of christians , hath occasioned the truth of god against them to bee the more excellently cleered and made knowne . for when religion is oppugned , it is time then to hold fast , as the apostle s. iude saith , with both hands , the word , and to fight for the faith : that so wee may know both what to hold , and upon what ground we oppose heresie . now for inward sinnes . as anger , covetousnesse , distrust , and such like ; these often proove advantagious to the saints : their corruptions are a meanes of their humiliation : paul and barnabas having a breach betweene them , were so exasperated , that they forsook each others company , by which means it came to passe , that the church was more instructed than before . and hence wee may see what the best men are in themselves . if luther had had no infirmities , how would men have attributed to him above measure ? as we see , they were ready to sacrifice to paul and barnabas , which shewes us , that even the distempers and weaknesses of gods servants , are disposed by divine providence to their eternall welfare . yea , god often suffereth his children , to fall into some outward grosse sinnes , that by meanes thereof they might bee humbled and abased , and in the end be cured of that provoking sinne of being proud in spirit . the falling of gods children doth much deject them and bring them upon their knees with shame . it makes them gentle and meek in the reprehension of their brethren ; for having slipped out of the way themselvs , and being by repentance recovered , they learne to restore others with the spirit of meeknesse , as the apostle speakes . a man humbledby experience of sinne in himselfe , will soone relent at the fall of others . those often times prove the most excellent instruments in the church who have formerly beene overtaken with some grosse sinne , by meanes where of they have ever after beene much abased in their owne eyes . we see david , paul , and peter , fell grievously , but being afterwards raised againe , and finding comfort themselves , they were a great meanes of strengthning others : for he which teacheth out of his owne experience and feeling , is the fittest and best teacher of all . so it was with ionah , when by casting him into the sea , god had humbled him , he was fit to preach repentance to niniveh . this is a most certaine truth , that never any of gods elect fell grievously , but he was the better all the dayes of his life for his fall . david having beene thorowly humbled for sinne , when shimei his subject cursed him to his face , how patiently did hee beare the same ? so peter having denied his master , and afterwards recovering himself again , we see how zealous he was for his lord christ , & suffered death for him . furthermore , not only the sins of gods children which they themselves commit , do work for their best , but also the sinnes of others of the saints , with whom they converse and live , doe much tend to their good and welfare . do not the fals of david peter , manasses , and paul , comfort the distressed and despairing soules of such as languish , and are ready to faint under the burthen of their sins ? and do not the registry of their sins in scripture , give hope to us that god will be mercifull to our sins also : we may not think it is gods will , to set upon perpetuall record , the sinnes of his servants for their shame , disgrace , and punishment , but for our comfort , who live and remaine to the end of the world . and the faults of the saints have two excellent uses , whereof the one is for comfort , the other for instruction . the use in regard of comfort , is this : god hath shewed mercy to david , paul , peter , and others , sinning grievously against him , and repenting of the same ; therefore if i also shall sinne , and truly repent as they did , surely god is where he was , as full of mercy and readinesse to forgive , now as ever . the second use for instruction is this ; if such excellent and eminent saints by sinne have fallen grievously ? how then much more are we poore weak soules subject to fall , if wee neglect watchfulnesse over our selves ? if a weak christian oft assaulted with tentations , should not see the falls & slips of gods worthier servants , he would be in a wonderfull desperation , and cry out of himselfe , saying , alas , what shall i doe , never was any so assaulted and tempted , so cast downe , and overcome in temptations as i am ; and therefore my case is more fearesull , and worse than ever was any ; but when hee considereth the grievous falls of gods speciall servants , how they have stepped aside foulely , and yet obtained mercy ; by their examples hee beginneth to be revived , and receive inward comfort ; wherby it is evident , that all sinnes whatsoever of gods elect , as vile and as loathsome as they are , doe by gods providence , and our owne serious repentance turne to their good , and the good of those with whom they live . the next spirituall evill , is that which followeth after sinne committed , viz. gods desertion , or forsaking of us , when he seemes to hide his favour from men , after they have sinned against him ; when god manifests himselfe as an enemie to his people , this grieves them more than any thing else in the world beside ; wee see david how hee calls upon god , not to rebuke him in his wrath , nor forsake him in his displeasure , where hee sheweth how grievously he was afflicted with the anger of the almighty . but albeit that god doth seeme sometimes to forsake his servants , it is not for their confusion , but for their consolation ; for by this meanes they come to be poore in spirit , and wonderfully emptied of themselves . and it is very observable , that when such as are thorowly wounded , and afflicted inwardly , come to recover strength and peace againe , they often prove the most cōfortable christians of all others ; walking with more care to avoid offence all their lives after . christ jesus himselfe , though hee never sinned , but onely stood ( as a surety ) in our roome to pay the ransome of our debts , seemed to be forsaken of god his father ; and because hee was thus thus humbled , therefore hee was after most highly exalted above all , both in heaven and in earth . so iob seemed to be forsaken , and doth grievously bemoane his miseries , but this was not because hee had sinned against god , more grievously than others had done , but for the triall of his faith and patience , to give him experience of gods love to him in the crosse , that he might cleave the closer to his maker all his time after . another evill arising from the guiltinesse of sin , is anguish of mind , and a wounded spirit , which ( saith salomon ) who can beare ? but for all this , griefe for sinne , is an happy griefe ; yea , a griefe never to bee grieved for . this wound in spirit breedeth afterwards a sound spirit ; repentance is good , & faith in christ is good ; but what doth prepare us to these happy graces ? is it not a wounded spirit ? who would ever repent of his sinnes , and lay hold on christ for remission of the same , if hee were not pricked and pierced in the sence thereof ; christ professeth himselfe to bee a physitian ; but to whom ? to the lost sheepe of israel . he promiseth ease and refreshment , but to whom ? to them that are weary , and laden with the burthen of their sinnes ; the spirit of the lord was upon him , that he might preach the gospell to the poore , and hee was sent to heale the broken hearted , that hee might preach deliverance to the captives , and recovering of sight to the blind , and set at liberty them that are bruised . againe , divers christians doe walk very heavily and uncomfortably , by reason of inward tentations ▪ & blasphemous imaginations , which oft are suggested , & enter into their minds ; but these sinnes which so vex the soules of poore christians , are a meanes of their humiliation , causing them to sue more earnestly to god for pardon . and these sinfull corruptions doe further serve for a testimony to themselves , that they are not under the power of sathan , but live in the kingdome of grace ; for if they were captived to the devill , and under his government , then would he never molest & vex them , but suffer them quietly to live and die in their sins , but because they are from under his rule and jurisdiction , therefore hee perplexeth & troubleth them all he can : by which it is evident , that all sinnes by gods mercy and our repentance , do work together for the best unto us . yea , the circumstances of sin as continuance therin , which much agravates the sinne ; when such a one truly repents , and is restored to christ , it maketh him more zealous , and watchfull ever after ; as wee see in paul , and the thiefe on the crosse , who finding favour , acknowledgeth his worthinesse of punishment , reprehendeth his fellow on the crosse , & justifieth christ to have done all things well , and so giving glory unto god , and crying for mercy , receiveth a comfortable promise of an heavenly kingdome . all things are possible to god. we can never be so ill , as he is powerfull and good , god can bring contrary out of contrary . he hath promised to poure cleane water upon us , which faith sues out , and remembers , that christ hath taken upon him to purge his spouse , and make her fit for himselfe . further , the very relapses and back-slidings of gods servants into sinne , doe not argue no repentance , but a weak repentance , and therefore when they are againe rebuked and turned from sin , their relapses doe make them set upon the service of god more strongly , and runne more constantly in his wayes . where true grace is , sinne looses strength , by every new fall ; for hence issues deeper humility , stronger hatred of evill , fresh indignation against our selves , more experience of the deceitfulnesse of our hearts , and renued resolutions till sinne bee brought under . adam lost all by once sinning , but we are under a better covenant ( a covenant of mercy ) and are encouraged to go to god every day , for the sins of that day . for it is not with god as it is with men , who being offended will scarce be reconciled , but god offended still offereth mercy . he is not only ready to receive us when we returne , but perswades , and intreates us to come unto him : yea , after backsliding and false dealing with him , wherein he allowes no mercy to bee shewed by man , yet he wil take liberty to shew mercy himselfe , as in ieremiah , if a man have an adulterous wife , and shall put her away , and shee become another mans , he will not receive her any more to him . but saith the lord , thou hast played the harlot with many lovers , yet turne againe unto mee , for i am mercifull , and my wrath shall not fall upon you : i will not alwayes keepe mine anger , though your sinnes be as crimson , they shall bee white as snow , and though they were red like skarlet , they shall bee as white as wooll ; if yee will turne to me , and wash ye , and make ye cleane , and cease to doe evill , and learne to do well . so revel . 2. christ speaking to the church of ephesus , saith , she hath fallen from her first love , but saith he , remember from whence thou art fallen , and repent , and doe thy first works , and i will receive thee to favour ; by which wee see , that the relapses of gods elect , as they doe not finally hinder mercy from their soules , so notwithstanding the same , they are still encouraged to return to god , to renew their covenant by faith and repentance , and cleave more strongly to him . as for outward evils , they are , first , evils of estate , as want and poverty , which oft fals out to be the portion of gods children , yet are they not any whit the worse hereby , but rather the better in their inner man : for the lesse they have in this world , the greater and larger happinesse shall they partake of in another world . what they lose one way , is supplied another . whatsoever comfort we have in goods or friends below , it is all conveyed from god above , who still remaines , though these be taken away . the saints see , that if to preserve the deerest thing in the world , they break with god , he can make it a dead contentment , and a torment to them : wheras if we care to preserve communion with god , we shall be sure to finde in him , whatsoever we deny for him , honour , riches , pleasures , friends , all ; so much the sweeter , by how much we have them more immediately from the spring-head . our riches , and friends , and life it selfe may soon depart . but god never loseth his right in us , nor we our interest in him . every thing beneath , teaches us by the vanity and vexation we finde in them , that our happinesse is not there ; they send us to god , they may make us worse , but better they cannot : our nature is above them , and ordained for a greater good : they can but go along with us for a while , and their end swallowes up all the comfort of their beginning . besides , none have that experience of gods goodnesse and faithfulnesse , as those that are in want and misery : god in his wisdome foreseeing what is best for his servants , knowes , that the more worldly wealth they doe abound in , the lesse their estimation would be of heavenly things : he sees how apt the poore creature is to be carried away with present comfort , and to have his love drawne to the world from better contentments . the poorer they are in worldly riches , the more they seek to bee rich in grace , in knowledge , faith , and repentance , which heavenly treasures incomparably surmount the most transcendent excellency which the creature can yeeld . as for the evill of losing a good name , a thing oft befalling the children of god , to be slandered and evill spoken of . they upon every small disgrace take occasion to enter into themselves and try , whether they be guilty of such hard imputations as are flung upon them . and if upon a serious consideration hee finde himself disgraced for good things , he weares it as a crowne , and as a garland upon his head , rejoycing that he is accounted worthy to suffer for the lord iesus , esteeming the rebukes of christ grea ter treasure than the riches of egypt . a true beleever resignes his good name , and all that hee hath to god. he is assured that no man can take away that from him , which god will give him , and keepe for him . it is not in mans power to make others conceive what they please of us . for the evils of body , such as sicknesse , and diseases of all sorts , which daily attend our houses of clay : god by meanes hereof acquaints his children with their fraile condition , and shewes them what a little time they have to provide for eternity , thereby driving them to search their evidences , & to make all straight betwixt him and them : outward weaknesses are oft a meanes to restraine men from inward evils . god usually sanctifies the pains and griefs of his servants to make them better . the time of sicknesse is a time of purging from that defilement we gathered in our health . we should not be cast down so much for any bodily distemper , as for sinne , that procures and invenomes the same . that is a good sicknesse which tends to the health of the soule : naaman the assyrian , if he had not had a leprousie in his body had continued a leper , both in body and soule all his dayes : his outward grievances made him inwardly sound . the very heathen could say , that we are then best in soule when we are weakest in body , for then we are most in heavenly resolutions , and seeking after god. yea then it appeares what good proficients we have beene in time of health . oh how happy were our conditions , if we were as good when wee are well and in health , as we usually are when we are sick and ill . even death it self which is the end of all , though it be fearefull and irksome to nature , yet it is to gods servants a bed of downe , easing them of all their miseries and putting them in possession of an heavenly kingdome , therefore saith solomon , the day of death is better than the day of birth . god will be the god of his , not only unto death , but in death : death is the death of it selfe , and not of us ; it is a disarmed and conquered enemy to all the faithfull : for which cause s. paul desired to be dissolved and to be with christ , which is best of all . death , albeit it seemes terrible and dreadfull , yet the sting thereof being taken away ( by the death of christ ) it brings everlasting joy along with it ; and is only as a groom-porter to let us in to a stately pallace . whether tend all the troubles we meet with in this world ? but only to fit us for a better condition hereafter , and to assure the soule that when earth can hold it no longer , heaven shall . yea , when friends forsake us , and are false unto us , god is a sure helpe in time of need , he is our refuge from one generation to another ; do we not see that in the decay of worldly comforts , god then manifests himselfe most comfortably to his people : doth he not stile himselfe the comforter of the comfortlesse , and the helpe of them that are in distresses ; and doe not with him the fatherlesse finde mercy ; if men were more fatherlesse they would find more mercy at gods hands . as christ makes us al to him , so should we make him all in all to our selves . if all comforts in the world were dead , we have them still in the living lord. how many friends have we in him alone ? who rather than we shall want friends , can make our enemies our friends . thus it appeares that all miseries are a triall of us to god , and to the world , what we are ; they are a cure of sin past , and a preparation to endure further crosses , they have many excellent uses and ends , and all for the best to gods servants . it is good we should be exercised with present crosses , to put us in minde of the evils we have done long agoe , that so we may repent of them : iosephs brethren being afflicted and imprisoned , called to minde how hardly they had dealt with their brother long before . it should be our wisdome while we remaine here , to consider our warfaring condition , how we are daily invironed with enemies , and therefore ought to stand continually upon our guard against satan , and the powers of darknesse , and as pilgrims and strangers go on in our journey to heaven : not starting at the barking of every dog , nor intangling our selves in worldly things whereby we should be stopped in our way . it is for our best not to bee condemned with the world . afflictions serve for this very end , to make us more prize god , & deny the creature with all its excellencies : are our crosses great here ? let us not be daunted , but beare them patiently , our comfort shall be the greater afterwards . it is not only good for us , that wee should have crosses , but that they should be continued upon us , that wee may the better know our selves ; if all were well with a man wounded , and the sore clean healed , the plaister would fall off it selfe ; so , were wee thorowly cured of our spirituall wants , and in a continuall resistance of every evill way : these afflictions which are the plaisters of our soules , would soone cease and leave us . furthermore , sathan himselfe and all his instruments , when they most set themselves against gods people , and seek their overthrow , then are they working their chief good , the devill when hee thought to make an end of christ by putting him to death , even then , by that very thing , was vanquished himselfe , and the church of god fully ransomed from hell and damnation ; god suffers many heretiques to be in the world , but why ? not that the truth should be held in darknesse , but that it might thereby bee more manifested and knowne . it is sathans continuall trade , to seeke his rest in our disquiet . when hee sees men will to heaven , and that they have good title to it , then he followes them with all tentations and discomforts that hee can . hee cannot endure that a creature of meaner rank than himselfe , should enjoy a happinesse beyond him ; but our comfort is , that christ was tempted , that hee might succour all poore soules in the like case . wee are kept by his power through faith unto salvation . now the causes why all things doe work together for the best to them that love god , are these . viz. 1. it is gods decree . 2. it is gods manner of working . 3. it is gods blessed covenant . 4. it is the foundation of the covenant , christ iesus . gods decree and purpose is , of bringing all his elect unto eternall salvation , and therefore all things in heaven and earth must conduce to bring his servants unto glory . the reason is this , god is infinitely wise , and infinitely strong , provident , and good , therefore by his infinite wisedome , power , providence , and mercie , hee turneth all things to the best for his ; whatsoever is in heaven , earth , or hell , is ordered by god ; neither is there any thing without him ; therefore nothing can hinder his decree ; sathan himselfe with all his instruments , yea the worst of creatures , all must serve gods purpose contrary to their natures , for the good of his children ; the prophet saith , god hath commanded salvation , and he hath commanded deliverance to iacob ; when god hath determined to save any man , all things must needs serve him , that over-rules all things . as it was said of christ when he stilled the seas , who is this that the very wind and seas obey him ? god commanded the whale to serve at his beck to save ionah , and it obeyed . all creatures in the earth are at his disposing , and serve to accomplish his pleasure . the second cause why all works together for the best to beleevers ; is the manner of god working in things , which is by contraries ; he bringeth light out of darknesse , glory out of shame , and life out of death ; wee fell by pride to hell and destruction , and must be restored by humiliation to life and salvation ; christ humbled himselfe being god , to become man for us ; and by his death restored us to life ; when our sinnes had brought us to greatest extremities , even then were we nearest to eternal happinesse . therefore saith the apostle , when wee are weak , then are we strong in the lord. when wee are abased , then are wee readiest to be exalted ; when we are poore , then are we most rich ; and when we are dead , then doe wee live : for god worketh all by contraries , hee lets men see his greatnesse and his goodnesse , that so they may admire his works , and give more glory to him ; he worketh without means , and above meanes , and against meanes ; out of misery hee bringeth happinesse , and by hell bringeth men to heaven . which as it manifesteth gods glory to his creatures , so it serveth for the confusion of mans pride , that hee may discern he is nothing in himselfe , but is all that he is in the lord. the third cause why all things work for the best to them that feare god , is gods covenant with his church ; when once this gracious covenant is made , that hee will be their god , and they shall be his people : that he will bee their father and protectour , must not all things then needs serve for their good ? when as god tells abraham , i am thy god. all-sufficient , only walk before me , & be thou perfect : doth not this engage him to set his power & mercy , his wisedome , and providence , all on work for the happy estate of abraham ? when once god by his promise is become our god , there is a covenant betwixt us and the creatures , yea , and the stones in the street , that nothing shall wrong us , but all conduce to our good . the angels are ours , their service is for our protection , safety , & welfare ; heaven and earth is ours , and all things in them for our behoofe ; christ himselfe , and , together with him , all things else are become ours ; in him we are heires of all . what a wondrous comfort is this , that god hath put himselfe over to be ours ? whom to enjoy , is to possesse all things , and to want , is misery unexpressable . had we all the world without god , it would prove a curse , and no blessing to us : whereas if we have nothing , and enjoy god , we have happinesse it selfe for our portion . if we have no better portion here than these things , wee are like to have hell for our portion hereafter . let god be in any condition though never so ill , yet it is comfortable . he is goodnesse it selfe . and indeed , nothing is so much a christians , as god is his , because by his being ours in covenant , all other things become ours , and therefore they cannot but cooperate for our good . when thou art in the fire , and water , i am with thee , saith god : and thou art my buckler , my glory , and shield , therefore i will not be afraid , though ten thousand of people shall be set me round about , saith david , for salvation belongeth unto the lord. and if god be on our side , who can bee against us ? if god justifie us , who shall condemne us ? can any thing hurt us , when hee is become our loving father ? neither death , nor life , nor things present , nor things to come , nor principalities , nor powers , nor any thing whatsoever , can separate us from his love toward us . a fourth ground , why all things fall out for the best to the saints , is : the foundation of this covenant of god with his church , which is christ iesus , who by his bloud hath purchased our peace , hee being god became man , and is the sole author of all our comfort ; without christ god is a consuming fire ; but in him a most loving father , and ever well pleased . god promiseth in christ his sonne to marry his people unto himselfe for ever , yea ( saith he ) i will marry thee unto me in righteousnesse and in judgement , and in mercie , and everlasting cōpassion . now upon this blessed contract made in christ to his church ; what followeth ? in that day ( saith the lord ) i will heare the heavens , and they shall heare the earth , and the earth shall heare the corne , and the wine , and the oyle , and they shall heare israel , and i will have mercy upon her , that was not pittied ; and i will say unto them which were not my people ; thou art my people , and they shall say , thou art my god. where wee see , what is the reason of all their happinesse , even this , that god will marry them to himselfe . so that this marriage worketh all our blisse ; our conjunction with christ , and reconciliation through his death , is the cause of all our comfort , in him wee have the adoption of sonnes . hence it is , that we are at peace with god , and have freedom from all harmes . christ in his greatest reproach , and deepest humiliation , had his greatest triumph and exaltation ; in his death on the crosse he vanquished death , and entred into eternall life : when christ came into the world , and took upon him our nature , even then the greatest monarch in the world , augustus caesar , was at his command , whom he so ordered , as that by his causing all the world to bee taxed . christ was manifested to be borne at bethlehem in iury. how commeth it to passe , that death which is fearefull in it selfe , cannot hurt us ? the reason is , death is swallowed up in victory by his death . it is christ that sanctifieth all crosses , afflictions , and disgraces to the saints advantage . the evill of them all is taken away by him , and turned to his peoples good . how commeth it to passe that the law cannot hurt us , which pronounceth a curse against every one , that abideth not in all things written therein , to do them ? the reason is , christ was made a curse for us , he was made under the law , that hee might redeeme us who were under the law : and thus is christ a meritorious and deserving cause of procuring all good to us , and removing all ill from us . he doth not only overcome evill for us , but also overcommeth evill in us , and gives us his spirit , which unites us to himselfe ; whereby wee have ground to expect good out of every ill , as knowing , that whatsoever christ wrought for the good of mankinde , he did it for us in particular . in outward favours , grace makes us acknowledge all the blessings wee have to be the free gifts of god , and invites us to returne the glory to him . gods servants take all occasions and opportunities of doing good by those gifts and abilities wherewith they are endowed . when hester was advanced to great honor , mordechay told her , that god had conferred that dignity upon her for his peoples welfare , that she might be a means of their safety . whereas on the contrary , a proud heart destitute of the spirit of christ , ascribes all to it selfe , waxeth more haughty , and growes worse and worse , the more good he enjoyes . a gratious soule upon the sight of the evill of sin in it selfe , is more deeply humbled before god , and with s. paul , crieth out of his wretchednesse . a heavenly minded man being smitten for his wickednesse , laboureth for subjection under the hand of the almighty , and saith , i will patiently abide and endure thy correction , because thou lord hast done it . when the gracious man is held under the crosse , and suffereth bitter things , he saith , it is good for me that i am afflicted , for thereby i am taught to know thee . in all troubles that befall him , hee professeth that it is good for him to cleave unto god. and the lesse outward wealth he hath , the more he seeks for inward grace , making a holy use of all things . vpon these instructions hence delivered , let us take a view of ourselves , and try whether we in our afflictions are such as cleave to god , and are drawne neerer to him thereby ; call to mind the crosses wherewith god hath exercised thee , and the blessings which at any time he hath bestowed upon thee , and see how in both thou hast beene bettered , see what profitable use thou hast made thereof for thy soules comfort . let us see how we have followed the providence of god in his dealing with us : for if we have an interest in his goodnesse , then will wee bee carefull , as god turnes all things for our good , so to follow the same ( together with him ) for the good of our souls . now because things do not alwayes conduce to the good of gods children , as outward peace and prosperity , oftentimes make them worse ; therefore some may object , how can this be true which here the apostle saith , that all things doe worke together for the best to them that love god ? the answer hereunto is , that for the most part the children of god doe take the good of the blessings which god bestowes on them , and avoid the snares of evill which accompany the same ; iob saith , the things i feared are come upon me . by which we see , that iob in the midst of his prosperity did feare , and was jealous over himselfe . but a more plainer answer of the objection is , that if the good things of god , as peace , plenty , and prosperity , doe fall out at the first to their ill , yet neverthelesse they shall prove in the end a great gaine unto them ; for whereas by occasion of these , they formerly fell ( having too high an estimation of the creature , and overprizing the same ) they see now more into their nature , and learne to contemne them . againe the outward good things of this life shew the weaknesse of gods servants , and serve to try what is in them ; and therefore we read of hezekias that god left him , to try what was in him , the outward treasure which he had was a meanes to make knowne to himselfe and others , the pride and vanity of his minde ; the plenty & prosperity of the saints are greater triers of them , than adversities and wants . for many that have comfortably gone through a low condition , have yet foully failed in a full estate ; their corruptions breaking forth to the view of others : prosperity teaches men themselves ; it tries their spirits , and layes them open to the world . therefore it seemeth good to god , to strip his servants of these outward things . they can acknowledge with patience his righteous dealing , knowing that mans happinesse consists not in abundance of these things , but that the blessing of god is riches enough . but some may object and say , i have beene long afflicted , and have had many crosses upon me , and little good doe i finde by them , i am never the better , but rather the worse for all . this may be true thou sayst , but stay a little , and consider the event ; howsoever by reason of the bitternesse and continuance of the crosse , hitherto thou findest little good thereby : yet know that god is all this while but in hammering and working of thy unruly heart , thy good will follow afterwards . we see by experience that sick persons while they are in their physick , are made sicker and sicker , but after that hath done working , then the party is far better than before . it is a folly to think that we should have physick and health both at once : it is impossible that a man should sow and reap both together . we must of necessity endure the working of gods physick . if trouble bee lengthned , lengthen thy patience : when the sick humour is carried away and purged , then we shall enjoy desired health . god promiseth forgivenesse of sinne , but thou findest the burthen of it daily on thee . cheere up thy selfe , when the morning is darkest then comes day : after a fight , victory will appeare . gods time is best , therefore wait cheerefully . oft times gods servants under his crosse are so sore wrought upon , that they have hardly leisure of making a good use of the same , being distracted and dejected for the present , so as they burst out rather into further evill than before . but afterwards when their afflictions are thorowly digested , then they begin to finde the fruit of patience , humiliation , and obedience , and are better for the same ever after : therefore wait contentedly god 's leisure , thou shalt surely finde a sweet calme after the storme is over : though we finde little benefit by afflictions for the present , yet let us not conclude all is naught with us ; for tentations being bitter , will not suffer men in them to lift up their hearts strait : after the extremity & vexation thereof is laid , then ensueth the quiet fruit of righteousnesse . but if all things ( yea sin it selfe ) shall turne to the best to those that love god , what need we then care for the committing of sinne ? the apostle s. paul , ▪ was in his dayes troubled with the like question , therefore observe with what detestation he answers , saying , god forbid , the damnation of such men is just . but to answer more fully and plainly for the satisfaction of weak christians . true it is , that al things , even the sinnes of gods servants shall by gods mercy turn to their good ; yet never the lesse the rule of gods word must be ever regarded , which is this we may not doe evill that good may come thereof . that which is evill in it selfe must not be done ; no , though for the doing thereof we might gaine the greatest good , or avoide the greatest evill whatsoever : as if it were to winne a world , wee might not tell a lye , because it is a breach of gods law ; christ saith to the devill , it is written , thou shalt not tempt the lord thy god. wee may not therefore by sinne tempt god , so to see his goodnesse in working good out of our wickednesse . if therefore upon this ground of doctrine ( that all things shall turn to the good of gods children , yea even their sins themselves ) any of us shal commit wickednesse and displease his majesty , to try what mercy and wisdome is in him , to draw good out of our evill ; this is a provoking of gods goodnes , and those who thus doe , turne the truth of gods word into poyson , and make even that their destruction , which should build them up in grace and holinesse . if we sin through weaknesse and frailty of our flesh , and through strength of tentation , upon repentance we may find grace , but if presuming that god will turne all things to our good , we break his law , what else do we but first of all make god the cause of our evill ; and secondly , vex and scandall the saints on earth : thirdly , we sad the blessed angels in heaven ; and fourthly rejoyce the devils and damned spirits in hell ; putting darts and deadly weapons into their hands to work our ruine and overthrow : nay fifthly , wee grieve the good spirit of god , who continually putteth us in minde of better things ( if wee would hearken to him ) and by whom wee are sealed up unto the day of redemption : sixthly , we slacken grace in our hearts , and whereas we should grow forward in vertue and holinesse , wee weaken the power of godlinesse exceedingly in us : seventhly , all willing sins do abate our affiance in god , and the seeling of his favour towards us : yea , often times by so sinning , many of his deere children have walked heavily without spirituall joy all the dayes of their lives ; for howsoever in regard the lord hath elected us , wee shall never finally fall away and perish , yet wee may want the sweet sence of his favour , and remaine afflicted in spirit all our life long . and then wee shall know that the griefe and trouble which we here undergoe to avoid sinne and subdue it , will be nothing so much as the mischiefe and sosrow ; that sin once committed and yeelded too , will bring on the soule . yea , there is no child of god , but by experience shall one day feele , that howsoever god by his wisedome and mercy , can turne every sinne to our good , yet it will prove bitter as wormwood in the end , the pleasure will never answer the smart and vexation that attends it . the contrition and breaking of thy heart for thy sinnes committed ( if thou be gods ) will more disquiet and trouble thee , than possibly it can bee a trouble to resist and forsake sinne . nay , oftentimes god doth punish the very want of reverence in his servants to him , as also their slacknesse and unfitnesse in good duties , so , as they may easily discerne hee is offended with them for the same . as we may see by the example of the corinthians , who comming unpreparedly to the lords supper , for this very cause were so punished , that some of them were sick , and some weake , and some were struck by death . davids numbring of the people , & hezekias shewing of his treasures to the princes of babell ; howsoever , by some they may be thought small sinnes , yet god scourged them for the same very sharply ; and it is good that gods servants should a little know what it is to offend their maker , for if they will bee so negligent and carelesse in walking with him , it is fit they should reape the fruit of their owne devices . it causeth much relapsing , and backsliding from god , when men have never truly smarted for their sinne . having had knocks in our own wayes , it establisheth us in gods wayes . for we love to wander from our selves , and bite strangers at home , till god by one crosse or other brings us to himselfe , and then wee think of returning to him . nay , it is better for them a thousand fold , that god should so schoole them , then that they should be let alone , and so goe on without controulement from sin to sin till they come to desperation . howsoever therefore that god can , and will turn the sinnes of his servants to their best advantage ; yet better it were for them they had never sinned at all , doe wee not think that david wished hee had never fallen into that sin of adultery ? and would not peter have bin glad , that hee had never denied his master ? the sin of david cost him many a cry for pardon , mercy lord , mercy , against thee have i sinned , forgive mee this haynous crime . and it cost peter many a bitter salt teare too ; howsoever both david and peter after their recovery by repentance , were the better for it , to their dying day . as for all such as persist in sinne , that god may turne all things to their best , let them know that all things shall work together for their bane and utter destruction for ever , which i now come to shew . first of all god himselfe , and his blessed angels , are at enmity with them : and therfore , 2 all the creatures both in heaven and earth are against them . in pharaohs tenne plagues , wee see the creatures were all readie to execute the pleasure of the almighty against him . and the beares out of the forrest were armed by god to devour those scoffing children : this is one part of the burthen , under which the creatures of god do groane , that they serve god against wicked men , and are his armies to punish the rebellious world . 3. even the good gifts of god are turned to the bane of the wicked . absoloms glory , his goodly long locks , were his halter to hang him up by : achitophels wit and policie , brought him to that fearefull end , of being his own hangman . hamans honor , what good did it to him , but only brought him to greater shame ? his greatnesse made him swell in pride , and his pride had a suddaine fall : what became of herods high mind in taking to himselfe the glory of god ? which when foolish people ascribed it to him , was hee not presently smitten , so as the wormes consumed him , and hee dyed a lothsome death ? what became of dives his riches ? did not his abuse thereof plunge him deeper into hell ? wicked men though they abound in this world , yet not being in covenant with god , they have nothing with a blessing . the wicked are but as traytors before god ; and oft it is seene , that great traytors who are by the prince kept in prison , are nourished very liberally , untill their time of execution come : so it is with all gracelesse persons , how ever for the present they have great allowances , yet as traytors ( in the conclusion ) they shall have an hard account to make unto god for all those things they have sinfully enjoyed . and not only so , but they abuse the very truth of god , as shall appeare in divers particulars . first , for the comfortable doctrine of justification by faith alone , they pervert the same to their owne destruction ; saying , wee are justified by faith only , what need wee then care for doing of good works ? alas , they profit us nothing to our salvation . therefore it is to no end to strive to do good . againe , for the doctrine of christian liberty , god having given us lawfull recreations , and plentifull use of his creatures , they turne all into licentiousnesse ; and in stead of moderate refreshment , they make a daily occupation of sports and games ; in stead of a lawfull use of the creatures , they runne into all excesse of ryot , in meat , drink , apparell , buildings , and delights . and for the doctrine of mortality , how do wicked men abuse it , saying , let us eat , drink , and bee merry , for to morrow wee shall die : that which should put thē in mind of spending of their time well , encreaseth their sin . whereas the long suffering of god should lead men to repentance ; the wicked by means of gods patience , runne more securely on in sinne ; treasuring up to themselves , wrath against the day of wrath , and the declaration of gods just judgement , which one day shall ceaze upon them . because hee doth not speedily execute his displeasure , therefore they grow worse & worse . never considering the lamentable condition that sinne brings men into , which did they throughly weigh , they would give the whole world if they were possessours of it , to have their spirits at freedome from this bondage and feare . god will take a course , that his grace shall not bee turned into wantonnesse . first or last , thou shalt find ( who ever thou art ) at what rare thou buyest the pleasure of sin . those that have enjoyed long the sweet of sinne , may expect the bitterest sorrow , and heart-breaking sor it . nay , the greater good things they have , the greater evill they receive thereby by abuse of the same ; the more they are illuminated by the word , their hearts become more rebellious against it ; and the greater authority , wealth , and health they enjoy , the more mischiefe they do with them . those heavenly doctrines , which should build up a good heart unto holinesse , doe they abuse to bring their soules deeper into wickednesse ; shewing themselves like to their father the devill , whose children they indeed are : god hath said , hee would give his angels charge over thee , which is a most comfortable place to a good heart : but how doth sathan abuse this to christ ; that he should fling himselfe headlong from the pinnacle of the temple ; and as the devill , so every wicked man by all instructions of the word , takes occasion to tempt god the more ; turning both grace it selfe , and the doctrine of grace , into wantonnesse . are there not many ●hat heare the word , and know gods mind , who yet profit nothing to amendment of life ? were it not better for these never to enjoy such meanes of heavenly wisedome , than now having the light still to live in darknesse ; their knowledge onely makes their damnation the greater if they continue in sin ; what a lamentable condition is that man in , whose knowledge is only sufficient to damne his owne soule ? but let us see further how all evill things work together for the worst to ungodly persons . and to begin with spirituall ill things , as heresies and errours they serve but to ensnare the wicked ; for instead of making them cautelous , and diligent to search out the truth , they are carried away with every wind of doctrine . so for the ill of good men their fals and sins , the wicked of the world reap no benefit there by , but incourage and hearten themselves the more in a sinfull way , rejoycing thereat , and making it their daily talke : neither doe their owne daily sinnings any whit better them , but are as so many punishments of their former transgressions : god in his justice suffering them still to runne on to the fulfilling of the measure of their iniquities . and for outward evils in this life , those that doe turn to a good mans happinesse , fall out continually to their destruction . pharaohs tenne plagues ( which might have humbled his soule ) made him but worse and worse : therfore saith god , why should i smite you any more ? for even since i punished you ye revolted still . the wicked are like to the smiths-anvill , which by often beating is made harder and harder ; so the more they are corrected , the stubborner and stiffer in sinne they grow . their crosses are laid upon them from an angry god , and are sorerunners of his eternall wrath , which shall seaze upon their soules in hell , where the more they are tormented , the more they shall blaspheme ; and the more they shall blaspheme , and the more they shall blaspheme , the more they shall be tormented without cessation . the cause of all this evil upon the wicked is , first , gods infinite justice , which will not be unsatisfied . secondly , their owne vile hearts , which like a sick man having an ill stomack , digests nothing , but turnes all to poyson . therfore saith the apostle , to the uncleane , all things are uncleane . as poysonsome plants put into a fertile place , doe invenome the ground whereinto they are removed . so the same crosses that turne unto a good mans welfare , prove a bad mans ruine by reason of the corruption within him . another cause is , the devils malicious working by it . he makes wicked men abuse all their parts , both inward and outward to gods dishonour , and their own confusion , endeavouring to conforme them to himselfe . none hath greater knowledge and understanding in the word of god than the devill . yet he turnes all his knowledge unto the sin against the holy ghost : but yet the devill cannot sorce men to wickednesse ; it is their owne sinfull hearts which betray them into his hands . whence we learne that all wicked men in the midst of their happinesse are most unhappy , because they turne the sweetest blessings into bitter poyson ; for all the gifts of god without his speciall gift of using them well , are turned into a curse . as balaam had good parts , but they not being sanctified proved his bane . we see further , that outward prosperity is no mark of the true church . abundance of temporall blessings is no signe that we are in gods favour : neither are learning and knowledge , evidences of spirituall grace : for the devill hath greater understanding and parts than any man : howbeit , sight of sin preserves us from falling into it : and such as shut their eyes against the light , plunge themselves into deeper the misery . now to proceed to further instructions : doe all things work together for the best to gods servants ; then hence we may learne the certainty of the salvation of gods elect . i take my reason from the text it selfe , after this manner . that which nothing can hinder , that is certaine , but the salvation of gods children cannot be hindred , therefore the salvation of gods children is most certaine . if any thing do or can hinder the saints recovery or perseverance , it is sin : but to such as are united unto christ by faith , sinne is so farre from hindring their happinesse , that by gods over-ruling providence it turnes to their best good . the second thing which wee may ground here for the information of our judgement , is this , that as we know , the providence of god is the cause why all things work together for the best to his children : so wee should eye this very particular providence in all that we enjoy , turning the same to our good : there is a working hand of god in every thing towards us , as wee may see in the examples of iob , ioseph , and david , with other of his servants , whose present sorrow and humiliation , was but a meanes of their future glory & exaltation . there is nothing so bad , but hee can draw good out of it when any evill is intended . god either puts barres and lets to the execution of it against us : or else limiteth and boundeth the same , both in regard of time and measure . the god of spirits hath an influence into the spirits of all men , & knowes how to take them off from doing us harme . all the strength of the creature , rests in the great creator of all things , who if hee denies concourse , the arme of their power soon withereth . it cannot but bring strong consolation to the soule , to know that in all variety of changes , and intercourse of good and bad things , our loving god hath a disposing hand . so as all blessings and crosses , all ordinances and graces , nay our very fals , yea , satan himselfe , with all his instruments , being over mastred & ruled by god , have this injunction upon them , to further gods good intendment to us , and in no wise hurt us , which should move us to see his disposing hand in all that befals us . we owe god this respect , to observe his providence in the particular passages of our lives ; considering hee is our soveraigne , and his will is the rule , and we are to be accountable to him as our iudge . we should question our hearts for questioning his care in the least kinde . so long as god sits at the sterne and rules all , wee may bee sure no evill shall betyde us that hee can hinder . thirdly , hence we may learne , that there is not two , but one soveraigne head over the whole world , which is plainly proved by this text of scripture . for all things work together for the best to them that love god : and things which in themselves are contraries , agree together to procure their good ; therefore all things whatsoever , are over ruled by the sole power of the almighty . the devill himselfe although he be called the god of this world , yet he is at christs beck , and could not enter into a few swine , without leave first obtained : hee raiseth up hideous storms and tempests against the saints , but perisheth himselfe in the waves at last ; persecutions and perils may follow us , but they are all limited in the doing of hurt , which plainly demonstrates that there is but one main worker and wise disposer of all things . further , hence observe , that there is nothing in the world , that to gods servants is absolutely evill ; because nothing is so ill , but some good may bee raised out of it , not as it is an evill , but as it is governed and mastred by a supreme cause . sinne is of all evils the greatest , and yet sinfull actions may produce gratious effects , through gods ordering and guiding the same . againe observe , that a childe of god is truly happy in the midst of all misery . to prove this , i reason thus ; in what estate soever the childe of god is , it shall turn to his good : therefore no affliction can make him truly miserable . the proofe of this the apostle sets downe in his owne example , hee was poore , yet made many rich ; he sorrowed , yet alwayes rejoyeed ; he had nothing , yet possessed all things ; he was chastned , and yet not killed : gods children , although to the world they may seeme to be miserable , yet having communion and fellowship with him , they are alwayes happy : the very worst day of gods childe , ●is better than the very best day of the wicked . the worst day of s. paul was better to him , than the best day of nero was to him ; for the wicked , in the midst of their happinesse are accursed ; whereas the godly , in the midst of their miseries are blessed . this doctrine is a ground of understanding divers other places of scripture : as psalme 91. the lord promiseth that hee will deliver his from the snare of the hunter , and from the noisome pestilence : and yet oft times his deere servants are in the hands of the wicked , and taken away by the stroke of his judgements : this truth neverthelesse remaining firme , that all worketh together for their best . so god teacheth us in his word , that he doth make a league betweene his servants and the creatures ; but all such expressions of his love we must bring to this text , and then they are true , else they may seeme to bee false ; the plague shall not come neere thy dwelling place ; but only so far forth as it is for thy benefit . the good prophet was torne in pieces by a lion ; and sundry holy men have received hurt by wilde beasts , whose eternall welfare were furthered thereby . therefore this phrase of scripture ( that the creatures are in league ) is to bee understood , not that they have put off their hostile nature . but that they have the same issue , as those that are at peace with us . here likewise is a direction for us , how to pray for earthly blessings , and the removall of temporall judgements ; often times worldly honours and riches are snares unto gods children , and temporall chastisements ( which wee so earnestly pray against ) work much good unto us . and therefore it falleth out , that when wee pray against temporall calamities , wee pray against our owne good . being therfore afflicted , we should desire not absolutely that god would remove our troubles , but that hee would work his owne good pleasure upon us therby . our prayers for temporall blessings , and removall of temporall crosses , must alwayes be conditionall ; for what good will it bee for us to come out of the fire worse than we were , when wee went into it ? if therefore god in his wisdome see it good for us to have affliction , we should not desire him absolutely to remove the same , till it have done us good ; and then lord deale with us as seemes best in thine own eyes . as for such as affect neither god , nor goodnesse , let them know , that if all things work for the best to the saints , then they may forbeare their successesse endeavours , which they daily enterprize against them ; in going about to hurt the godly , they doe them most good ; for god will benefit them by their malice : their wicked practises shall not only bee made frustrate , but dangerous to themselves ; after the chastisement of his servants for their good , god will cast the rod into the fire . men may know whether they are vessells of mercy or no , by the use they are put to . the basest of people , are fit enough to be executioners . it is a miserable wisedome , when men are wise to work their owne ruine . do not many spin a fine thred , and weave a faire web , when by their turnings and devices they turne themselves into hell ? what ever wee get by sinne for the present , it will one day prove the heaviest businesse that ever wee undertook . god is the onely monarch of the world , and makes all things and persons whatsoever , service able to his owne end , and his churches good . he is higher than the highest : sathan with all his instruments , are but slaves to the almighty , executioners of his will. can we think that gods children who are so neere & deare to him , shall alwayes bee trampled upon by the powers of darknesse . no certainly , hee is interessed in all their quarells , and takes their injuries as don to himselfe . when wee can bee more subtill than the devill , or more strong than god , wee may think to thrive against them . he is a wall of fire round about his church , not only to defend and preserve it , but to consume all the adversaries thereof ; god doth great matters for his servants ; hee rebukes kings and princes , and ruinates empires for their fakes : for the bringing home back againe of the iewes , hee translated the babylonish empire to the persians ; and therefore the wicked must take heed of attempting any thing against gods church ; because the harme thereof will redound upon their owne heads . god delights to take the oppressed parties part , and serves himselfe of all his enemies for his peoples good . they practise against the righteous , and he laughes them to scorne . wicked men cannot do gods children a greater pleasure , than to oppose them , for by this meanes they help exceedingly to advance them . sathan and all his instruments , what get they by their cruelty to the saints ? they doe but encrease their own torment , and doe them the more good ? but this is both against , their knowledge and wills . therefore if they be loath to doe them any good , let them take hee how they attempt any evill against them . and here let all such be admonished how they provoke gods children to cry in their prayers against them : for it is better for the wicked , that they had all the creatures in heaven & earth against them , than the poore saints ; for a few of these wil more prejudice them , than all the world besides . come wee now to the grounds of practise hence to be observed . againe , doth god order all for the best , to them that love him ? let us not then except against any evill that shall befall us , for this our present crosse shall turne to our future comfort . it is the saints happinesse , that their best is in working still , till they be compleat in heaven : but the wicked and men of the world , their worst is alwayes in contriving ; their life is bad , their death is worse , and after death it is worst of all with them . god himselfe , and all under him , work continually for the good of his children , their best is last , their light groweth on clearer and clearer as the light , untill the noone day . but the worldly grow worser and worser every moment : to them that feare god , sinne and sorrow , their very worst , is by gods mercies best for them ; whereas all the best of the wicked by abuse turnes to their worst . observe here the excellencie of the saints comfort , above all other comforts whatsoever : the nature of it is this ; it must be stronger than the grievance of which it is a cordiall : and the reason of spirituall comfort must be more forcible , than any carnall reason can bee to undermine it . now what stronger consolation can a man have than to be assured , that all things ( without exception ) shall work together for his good ; but this is not all . what a sweet refreshment is it , when the soule can say , god will either stop mee from falling into sin , outwardly by afflictions , or else subdue my corruptions inwardly by his spirit , that i shall not bee overthrown by them ; hee will never suffer mee to rot in my sinnes ; but when i do fall , will raise me up again : it beares up a christians heart , that rather than we shall continue in an evill way , god will send some nathan or other to rouse us out of our security . therefore to all thy comforts adde this ; that god will not onely save thee at last , but turne all things to the best whilest thou art here . this is the highest straine of consolation . it is farre stronger to refresh and quicken us , than any grievance can be to afflict us ; it maketh evill things ( in comparison ) to seeme good , as moses counted the rebukes of christ greater riches than the treasures of egipt ; he made more choice of affliction , than he did of the worlds glory . if god bee with us , who can be against us : if he be our shepheard , we are sure to lack nothing . there is such a force of comfort in salvation , that we will rather choose outward evills , than to enjoy outward good things . moses by faith seeing that outward affliction and shame were knit to salvation , chose these , and refused dignity and ease . how ought this to stay the soule under all its heavie pressures ? why should not i be patient in sicknesse , in poverty , in dis graces , or why should i despaire at the houre of death ? am i not under the hand of my god , working my good out of every evill ? it is the subtilty of our arch-enemie to drive us to a stand , that we may doubt of our conditions , and say with gideon , if the lord be with mee , and that i am his child , why is it thus with me ? how is it that all this sorrow and misery hath befallen mee , and lieth so heavie upon my soule ? but our comfort here , is , that god who turneth all things to our best , is stronger than sathan . againe , considering all things conduce unto our good , though in appearance never so opposite ; this comfort ariseth , that if god doe so work this or that , then i must beleeve against beliefe , i must stand firme against contraries ; my faith must answer his manner of working , and beleeve that god can bring me to honour by shame , and to heaven by hell gates : for if it be his course of dealing , first to cast downe , and then to lift up , by disgrace to bring his servants to glory ; then in all my extremities i must rest upon god , who is never neerer unto his to succour them , than when hee seemes to bee furthest off . when ●hee meanes to give victory , he suffer us to be foiled first ; and when hee intends to justifie a poore sinner , he will condemne him first . let us therefore hope against hope , and desire god in our distresses to open our eyes , that wee may see our consolations . hagar had a well by her when she was ready to perish for thrist , and yet she saw it not : and elisha's man had angels to defend him when the aramites compassed him about , but perceived not the same : so the angell of the lord continually pitcheth his tent about the godly though they are not aware of it ; yea , god is then neerest to us when we are in most straights . cordials are kept for faintings . when christ went to cast the devill out of a child , he then most raged and tare him : so likewise satan and wicked men , most rage when they are neerest to their end and destruction . in thy greatest danger never rest on thy friends , but on the lord , who never standeth neerer and firmer to us , than when we are most perplexed and know not what to doe . a distressed soule seeth oft no comfort in outward things , and therefore retireth unto god , in whom it findes whatsoever may make it happy . our strength may faile , and our heart may faile , but god is our portion for ever . when we are weake , then wee are strong ; and when we are most cast downe in our selves , we are neerest to gods helping hand . this carriage of the almighty ought to establish our faith . in all cases of extremity we should have a double eye , one to look upon our grievances and troubles , and another to look upon the issue and event of them . why do men in time of dangerous sicknesse take bitter physick , which is almost death unto them ? why doe they then undergo such things as they loath at other times ? is it not because they rest upon the skill of the physitian ? and shall we then in our distresses dist rust god for our souls , when we will trust a weak and mortall man with our bodies ? if conceit be so strong in earthly things , as indeed it is , then faith is much stronger , when it grounds it selfe upon the truth of the word . when god exercises us with poverty , or other afflictions , this should teach us submission to his providence in any condition , saying , lord do with me what thou wilt , only let this poore soule be pretious in thine eyes . thou hast promised , that howsoever these afflictions lie heavie upon me , yet in the end al shall turn to my good , therefore dispose of thy servant at thine owne pleasure , i resigne all to thee . here is the rejoycing of a christian , which makes him cheerefully passe through any affliction ; he knowes that good is intended in all that befals him : with what alacrity did ioseph say unto his brethren , ye sold me hither , but god hath turned it to the best , that i should preserve and nourish you all , and save much people alive , who otherwise were like to have perished with famine : this made iob so patiently to say , the lord giveth & the lord taketh , blessed be the name of the lord. this is the ground of all true contentation , i have learned , ( saith s. paul ) in all estates to be content , to be rich , and to be poore , to abound , and to be in want , and why so ? whatsoever his estate and condition was , god turned it to the best : shall any man dare to mislike of gods allowlowance ? doth not hee know better what is good for us , than we can possibly imagine what is good for our selves ? this likewise should teach us not to take offence at the reproach and disgrace which is cast upon gods children ; for mark the righteous , ( saith david ) and behold the upright , the end of that man is peace . the issue of their trouble is ever quietnesse : take not one peece of a christian mans life by it selfe , but take it altogether ; and then thou shalt see the truth of this doctrine . to see ioseph in the dungeon and in his irons , we haply may bee offended , and call gods providence in question : but beholding him in his honour and advancement , we cannot but conclude him a happy man. so if we look on iob sitting with sores on the dunghill , there is matter of offence , but to see him restored againe , and blessed with a greater estate than he had before , this is matter of praising god. if we consider of christ abased , & hanging upon a crosse , so there will be scandall , but looke on him exalted to glory far above all dignities and powers , and then the scandall is soone taken away . let us theresore lay one thing to another , when we eye gods people , and we shall see a blessing under their greatest curse . those things which are contrived by mans wit , may argue great folly , if one part be not annexed to the other ; therefore looke to the whole work towards his servants , and then thou shalt never be offended at their condition . this also is a ground of christian boldnesse in holy courses , when a man is fully resolved , that come what will come , god will turne all to his good ; it encourages him cheersully to go through any difficulty : what is the reason of the fearesulnesse and dastardnesse of most men , but only this , that if wee doe this or that duty , or abstaine not from this or that good action ; then this crosse and this displeasure by such and such a person will bee brought upon me . the wise man saith , that the feare of man bringeth a snare , but hee that trusteth in the lord shall be exalted . let us not ( regarding the feare of man ) neglect our duty to god , for he can turne the hearts of the kings on the earth , to seek the welfare of his poorest creature , and make thy very enemies to be thy friends . he that for sinister ends will offend his maker , may well be excluded to the gods whom they have served . go to the great men , whose persons you have obeyed for advantage ; to your riches , to your pleasures , which you have loved more than god or goodnesse . you would not lose a base custome , a superfluity for me , therefore i will not owne you now . such men are more impudent than the devill himselfe , that will claime acquaintance with god at last , when they have carried themselves as his enemies all their dayes . god wants not means to maintaine his , without being beholding to the devill . he hath all helpe hid in himselfe , and will then shew it , when it shall make most for his owne glory . he deserves not to live under the protection of a king , that will displease him for feare of a subject . the three children in daniel said , know o king , that our god can deliver us out of thy hands ; but if he will not , yet neverthelesse we will not fall down and worship thine image . the righteous are bold as a lion ( saith the wise man ) the lord is his strong tower . what need we feare any creature , when wee have him on our side , who hath both men and devils at his beck ? and if god turne all things whatsoever to our good , should not wee through the whole carriage of our lives , chiefly aime at his honour ? god writes our names in his book , he numbers our hairs , and bottles up our teares : he hath a speciall care of us , every good deed wee doe he writeth downe to eternity ; yea , if we give but a cup of cold water in his name , he taketh notice of it : and shall not wee then take speciall occasion to magnifie him in all things ? we pray daily , hallowed be thy name , therfore ought accordingly to observe gods dealing with us . how is it possible that we should give him the glory of his mercies , if we never observe them ? a wicked man considers , this makes for my advantage , and this for my profit , this tends to my ease and wealth , &c. studying how to make friends , and please persons in place above him ; not respecting gods honour and glory in the least kind : whereas the sincere chri stian lookes on all things as they tend to his best happinesse , and therfore , fore-cast thus : if i do this or that good , then i shall grow in grace , & wisdom . and knowledge , but if i neglect it , and be carelesse of well doing , i shall hurt and wound my soule , and break the peace of my conscience : by this company and good acquaintance i shall be furthered in holinesse , become wiser and better in heavenly understanding ; if i fall , they may raise me up , and helpe maintaine a gratious frame within me . where true holinesse is , the soule is sensible of all advantages and disadvantages of good . an indifferency for any company or imployment , shewes a dead heart . this is a main difference to distinguish a childe of god from a prophane wretch that only lives to himselfe , his heart is taken up wholy with the world and matters below ; wheras the godly are all for thriving in grace and increase of godlinesse . the wicked man considers of things as they serve to satisfie his lust ; and if wee have better thoughts at any time , it is but for a start . but a godly mans aimes are alwayes holy , and the strength of his soul is put forth that way . he values himselfe as hee stands in relation to god and a better life ; and esteemes all other things more or lesse , as they further or hinder his spiritual growth , and bring peace and sorrow at the last unto him . but i hasten to the second part of the text , the persons to whom this priviledge belongs , that is , to them that love god. and why to them that love god ? because the apostle speaketh of afflictions ; and wee know that the grace which is most conversant in the saints sufferings , is patience , which floweth from love . also , for that of all other graces is the first and sweetest : it is the first , for whom wee love wee are sorry to offend ; and hate whatsoever is contrary to that we affect : we rejoyce in that we love , & grieve in the absence thereof . it is the commanding affection of all others , and setteth the whole man sweetly a work to attaine its defire . love makes us forward and zealous christians ; all the inward worship of god is in the affections . as thou shalt rejoyce in no god but me , and feare no god but me . all the commandements of god are brought by christ to this duty . againe , love hath a speciall part in this priviledge , of bringing all things to work for our good . for when we love god , wee will make the best use of every thing which we suffer or do . if we love god and eye his glory therein . love makes any burthen easie : it makes us studious of pleasing the party loved ; as we say in the proverb , love me , and doe with me what you will. love is full of inventions , it studies complacencie , and sets the soule a work to honour god in all things . in that the apostle saith , to them that love god , and not to the children or servants of god. wee may observe , that christianity is not a bare title , but it requireth some qualification . therefore the scriptures when they describe a saint on earth , doe not usually say the child of god , but they set him forth by some holy affections or actions wrought in him ; as such as love god , or feare god , and walks in his wayes . hereby shewing that religion is not a matter of complement , but a reall and holy endeavour to please the lord ; and although the scriptures do name but some one particular affection , yet it is all one as if they had named all , for where one is in truth , there all followes . again , in that the apostle here ascribes priviledges to those only that are thus qualified , wee must take heed in applying the promises of god , and these sweet consolations , that we be such persons to whom of right they doe belong ; for all things work for the best , not to every one , but to such as love god : we must not therefore preach comfort to all , but must first labour to make men capable of it : to this end . 1. first , wee will shew the nature of this love . 2. secondly , the exercises of it , and directions unto it . 3. thirdly , some incitements to this holy affection . the ground of love is a considering of god as our owne god , in the covenant of grace , and an acknowledging of our selves , to bee his peculiar children in christ jesus : when wee can say as the spouse in the canticles , i am my beloveds , and my beloved is mine , this is a loving of god ; not as the god of nature only , but as ours peculiar by grace . this union of love , which knits us to christ , impileth another union by faith first ; which is a cleaving to god as my god , and to christ as my christ , whence issues a second conjunction , or cleaving to him in love , as my saviour , my husband , and my head. to come to the nature of this grace , and then to the working of it . the nature of love is seene in foure things : 1. in admiring of some secret good in the thing beloved , which stirres up the soule to make out for it . 2. in a studiousnesse of the contentation of the person beloved . 3. in a desire of union and fellowship with the person we affect 4. in a resting , and solacing of our selves , in the thing wee love . by these let us examine our selves whether we have the true love of god or no ; for it concernes us much to have this grace , it will distinguish us from all others , who feare him not : first , our love to christ commeth from the high esteem of the good things wee see in him : but how shall wee know whether that wee have this admiring of the good things we see in god , and in his word and children ? wee shal know it by our choice , and our choice followes our judgement : would wee know whether our judgement be good ? see what do we choose ( especially ) when things of the world and god come together . and here we want not examples to guide us : the question was , whether that moses should still choose to live in pharaohs court , and hee accounted his sonne in law , or else depart , and suffer adversity with gods children : now moses by sound judgement , had an high esteeme of the excellencie and priviledges of the saints , and therfore chose rather to endure afflictions , than to enjoy the pleasures of sinne for a season . let us then see whether wee can be contented to part with our preferment , or pleasure for god or no. and whether we do esteeme the rebukes of christ greater riches than the treasures of the world ; whether we can lay down our lives and liberties at christs feet , and gladly want all , so we may enjoy him ; if it be so with us , our estate is good . againe , let us see whether wee have a right prizing of the good things in god. doe wee delight to speak much and often of christ , and the benefits we receive by him ? how was saint pauls heart enlarged , and his tongue full of heavenly eloquence , in setting sorth the unspeakable mercies of god , which wee have by christ jesus our lord ? if god be on our side , who can be against us , ( saith he ) what shall separate us from the love of christ : shall tribulation , shall anguish and affliction ? i am perswaded that neither death , nor life , nor any other thing can doe it . another signe to know whether we have a secret admiration of the good things wee see in god , is this , if we doe undrvalue all things else for christ. worldly men are ever admiring of the things below , accounting such men happy and blessed that abound most therein : therefore there is nothing that doth more truly try a man than this : the soul that sees a vanity in the things beneath , and can rejoyce in god only as his true riches , is in a good condition : where there is a true judgement of god and religion , the soule of that man will never stoop to the creature ; the soule so rejoyceth in god , as that it will not yeeld it selfe to any other . adam and eve in their innocencie , were both naked , and were not ashamed ; one reason might be , because their thoughts were taken up with higher matters : in heaven we shall not bee ashamed , of things wee now are ashamed of . a christian soule is so ravished with the enjoying of god , that it mindeth almost nothing but him . the second branch in love , is a desire to doe all things , to the content of the party beloved ; our love to god will frame us to the obedience of his will : obedience is the proofe of love ; if ye love mee , saith christ , keepe my commandements : if wee love god , wee will pray for the enlarging of his kingdome ; where love is kindled in any heart , there is a care to bee approved of him whom we so love . this makes our obedience generall , to all gods commandements , in all places and all things whatsoever . it makes us give our inwards to god , serving him with the soul and spirit . those therefore that nourish uncleane hearts within them , and think it enough to abstaine from the outward act of evill , love not the lord sincerely . the devill himselfe will doe outward things as readily as you , hee will confesse christ to bee the sonne of god ; and say , why art thou come to torment me before my time ? so that if thou dost outwardly only confesse god , what dost thou more than the devill ? in outward duties without sincerity there is no love ; you will pray , the devill will doe as much ; the devill hath a bad end in good actions : so there are many that come to church , & make shew of religion to cloke their evill courses . but such poore wretches , how ever they are pleased with shaddowes , are little better than satan himselfe . againe , if wee be desirous to content him whō wee love , then will , wee suffer any thing for his sake ; therefore the apostles went away rejoycing , and accounted it their glory , that they were esteemed worthy to suffer hardship for christ : and david for dancing before the ark , being by michal mockt , saith : i wil yet be more vile for my god. he cared not for any reproach that could happen to him in a good way : yea , this will make us zealous in his truth ; hee that hath no zeale , hath no love ; if our hearts rise not when god is dishonoured , what love have we to him ? is gods glory and the churches welfare deare to us ? it is a signe we love him : but can we see those things goe backward , and have no zeale , nor be any thing affected therewith , surely then we have no love . againe , if wee have a true love to god , then have we a desire of union and cōmunion with him ; we will be much in meditating of him , in speaking to him , and conferring with him . those therefore that goe on from day to day , without private speeches with god , or solacing of their soules in him , what affection have they to him ? love is communicative ; and what desire of communion can that soule have , that lives a stranger to his maker ? can wee say we love one with whom wee never conferre , or speak to any purpose . againe , if wee love a man , we will advise with him , especially in matters of moment : so if wee love god , wee will take counsell of him in his word , for the guidance of our lives , and stablishing our consciences : if we advise not with god , it is a signe that we either think hee doth not regard us , or else that we count him not worthy to be counselled by . another signe is , to examine what desire wee have to be dissolved , and to be with christ : doe wee love his appearing to judgement ? and are wee now fit for his comming ? surely then it is a plaine signe , that our love is fixed and set upon him : so much as wee doe faile of this desire , so much wee faile in love to christ : what was the reason that the people under the law , were so much afraid at the appearing of an angell unto them ? was it not this , that they were not fitted and prepared for god ? a man may bee a good christian , and yet not at all times willing to die : for as eyes that are sore , cannot alwayes endure the light ; so a soule galled with sinne desires not to heare of the day of jadgement , yet ought wee to thirst after it . another signe of this grace , is our eager and hungry desire after god , when with david we can say , oh god my heart panteth after thee , as the hart panteth after the brookes of waters . when a soule is never at rest til he injoyes his maker , but cryes out still , oh when shall i appeare in his presence , it is a good signe . the last branch or property is a resting and quieting our selves in the love of god above all things whatsoever , saying with david , whom have i in heaven or in earth besides thee , or what doe i esteeme in comparison of thee ; let me enjoy but the light of thy countenance , and it suffices me : demand therefore of thine owne heart , what the things are that trouble thee most ? and what is the cause of thy sorrow and disquietments , whether it be for losses or crosses outwardly , or for want of gods love and the sense and feeling of his favour inwardly . they which grieve chiefly for outward evils , are most carried in their affections that wayes : but if in the confluence of all worldly blessings , wee can grieve for our spirituall wants , it is a comfortable evidence . when a man reckons not his happinesse to stand in the possession of the creature , but in the fruition of the creator , and desires his favour above any thing , it is a gratious signe . david had an abundance , yea , he had a kingdome , yet nothing would satisfie him but the mercies of god. and when hec was in want , what course did he take , but stil comforted himselfe in the lord his god : that which a man sorroweth most for when he wanteth it , that he rejoyceth most in when he hath it : can we in our crosses rejoyce that god is ours ? this is an excellent signe , and plainly discovers , that we place our contentation more in him than in any thing else : can we delight more in the solace of his favour , than in outward prosperity ? it is a heavenly testimony of a renewed condition . when david was in his greatest distresses ; what desires had he then most in him ? why , hee longed after the house of god : when the people were ready to stone him , wherein did he trust , but in the lord his strong ●ower ? in the last place would we know whether we can rest in god or no. let us examine our selves then what endeavours we have every day to cleanse our soules from sinne ; that so god may take pleasure in us , and we againe may delight in him ? let us see how we restraine our affections from running riot after the world and sinful pleasures . and how we set our joy upon god , and frame our selves to do his will ; i beseech you let us deale faithfully with our owne soules in this particular . and if we find that our hearts tell us , ( as peters told him ) lord thou knowest that i love thee , i desire ô lord to please thee above all things , i have set mine heart upon thee , and i joy in thee and in thy love , more than in all things else in the world . if thus i say we can in the integrity of our spirits appeale to god , who only knowes and searches our wayes , and say , truly lord thou knowest that i love thee ; it is a certaine and infallible signe unto us that we are his , and all things shall work for the best unto us . but take we heed how wee deceive our selves in these things ; by love we are christians , therefore labour for sincerity of affection . a reprobate or a castaway may go far in these four signes of love . he may admire and wonder at the good things of god , but he doth it not from any thing within him , but from the outward beholding of them ; he can admire and talk of them , but yet such men are without any rellish or sweet taste of the thing they speak of . so likewise an hypocrite may desire to please god in many things , but not in all things : as we see in herod , he heard iohn baptist willingly , and obeyed in some things , but not in all ; he could not be crossed in his beloved sinne which abode in him , that must not bee touched . then farwell god , and farwell christ and all . so a castaway may desire to be in heaven , as being a place good for him : and hee may have some little taste of those joyes above , as is mentioned in the hebrewes : but hee hath no rellish of them from the love of god , but only from the love of himselfe . and his desire is not such as will draw him on to the use of means for spiritual growth and progresse thereunto : as we see in balaam , hee had a desire to die the death of the righteous , but this could not make him leave his covetous disposition , and find a contentment in god alone . a reprobate may bee content with religion and with gods wayes , so long as peace doth accompany the same , ( as now in this our countrey , christ commeth amongst us with plenty and prosperity , therefore christ is a good christ ) but if the gospell and religion should bee professed with perfecution , and danger , and disgrace , it would soone appeare where mens contentments were . there is a resting not in the truth , because it is truth , but in regard of the good things which follow it . if we desire to approve our selves to god , let us examine our selves about this affection and every branch of it . the deceit is both common and deadly ; and the profession of religion in many christians is not for religion it selfe , but for by ends and sinister respects . to which end consider further these particulars . where there is true love , there will bee a dedesire of union to the beloved object ; so where the love of god is , there will be a desire of the accomplishment of the marriage betweene god and the soule . he that loves a harlot , saith the wise man , is one with her : so he that affects the lord , desires to be one with him ; therefore men have their names from what they love ; if they love the world , they are called worldlings ; if they love christ , they are called christians ; how canst thou say that thou lovest the lord , and doest not desire his presence in his ordinances ? can we say wee love such a man when we care not for his company ? god observes not so much what we do , as from what affection our duties proceed . againe , if we love ; there will bee a desire to give content to the party beloved ; this appeares even in carnall selfe-love : for take a man that loves himselfe , he makes himselfe his utmost aime and end in all his actions : but when once god hath plucked this fleshly love out of our soules , then our affections will be carried to christ only : this made the prophet david say , i love the lord deerly , he is my rock , my fortresse , my deliverer : a christian hath his contentment in god alone ; he findes an all-sufficiency in the almighty , and therfore makes him his resting place . in all his trouble he will make god his deliverer , and finde more true comfort in him , than in all the things of the world besides : therefore if god should take all other things from us , yet if hee leave us himselfe , a christian is well contented be cause he knowes his best being is in god. but how shall i know whether i doe esteeme rightly of god or no ? if we highly esteeme any thing , whether it be of this or a better life , we will be often speaking of them ; it is a signe men undervalue heavenly truths when they discourse little about them ; they much set light by god that have him not in all their thoughts . againe , what we esteeme of , we will choose above other things : it appeares we have a pretious esteem of god when we choose him , and him alone for our portion ; as david when he said , one thing have i desired of the lord , that i may dwell in his courts for ever : where god is truly loved , there will be a fall of all earthly things in that mans estimation : so he may gaine christ , he counts all else but drosse and dung . lastly , if thou lovest god , thou wilt be afraid to offend him , and carefull to please him in all things : god delights not in a proud and haughty spirit , but in an humble and meek soule ; these then should be thy delight . god is wonderfull well pleased with faith , for it is that which bindes him to performe his promise , therefore seek it earnestly : whatsoever god approves ; a christian should take pleasure in : every grace is an ornament to a christian , and god delights to see his owne graces in us . isaac before hee took rebecka to wife , sent her jewels to adorne her ; so christ sends rich jewels to his children , even the graces of his holy spirit , to make us love him , and fit us the more for him . those that live in sinnes against conscience , think we that these love god ? no certainly ; if they did they would love that which he loves , and hate that which he hates : what a pittifull thing is it to see men glorying in that which is their shame , in swearing and prophanenesse , and yet for all this say they love god. is it possible that the love of god and the love of sinne shold ever stand together ? proceed wee now to some reasons and directions , for the attaining of this grace . and first let us not rest in an inferiour degree of this affection , but rise up therin , and labour that it may have full assent . there are degrees of assent , as when we love god because we love our selves : a naturall man may doe so , but this is not enough , for if wee love god for our selves , we make our selves our god. where the heart is truly set upon god , it delights in him only for himselfe , and takes comfort in no condition further than he sees god in it . he never affected christ in truth , that is more taken with the benefits and priviledges that come by him , than with the excellency of his person . what friend will bee content , that a man should only love him because he doth him good ? we must love our selves and all other things in and for god. moses and paul rejoyced to honour the lord , though themselves were accurfed and deprived of happinesse ; and if wee could so love christ , as not to desire heaven it selfe if christ were not there . this were truly to affect him : for indeed if christ were not there , heaven should not be heaven unto us . wee must love our happinesse , no further than we can have with it gods good leave and liking . againe , we shall know our love to god whether it be sincere or no , by our abstaining from sinne ; if wee avoid evill for feare of punishment , or hope of reward only , our love is unsound , but when we so love god that wee will not doe any thing contrary to his spirit : it is a speciall signe . such a man if there were no hell to punish him , nor place of blisse to receive him , yet would not breake with god upon any termes . for the meanes to attaine this love , we must in the first place labour for an humble & empty soule ; blessed are the poore in spirit ( saith christ ) for such only apprehend their misery without christ , and their need of him ; which occasions an holy rejoycing in the lord , and unfained love to him ; what is the reason that some are so ravished with the favours of the almighty ? is it not for that they were so formerly stung with the sight and feeling of their sinnes ? the more loving christian ever the more humble christian. mark it when you will , and you shall find this disposition manifest in every true convert , they are daily humbling themselves for the least offence . a second direction is to tast of the love of god in christ. when the beams of his favour once shine into our hearts , we cannot but reflect upon him againe ; we love him ( saith the apostle ) because he loved us first ; mary therefore loved much , because shee had experience of gods love , in forgiving her many sinnes : when a broken humble soule truly savoureth the goodnesse of the lord , it cannot but be enflamed with desire after him : a christian after hee hath had a taste of the love of god , hath another manner of judgement of justification than before . taste and see ( saith david ) how good and gracious the lord is . a man that rellishes the sweetnesse of a thing , can better judge of it than hee which never tasted it . a third direction is , to see what motives and reasons wee have from the love of god in christ , to exercise our understanding this way . wee know heat commeth from light ; and there is a sympathie betweene the braine and the heart ; the braine must make a report to the heart , before that can bee enflamed with affection ; therefore seriously search into the grounds of thy affection . the first ground is goodnesse in god , god is goodnesse it self ; in whom all good is involved : if therefore wee love other things for the goodnesse which wee see in them , why doe wee not love god in whom is all goodnesse ? all other things are but sparks of that fire , and drops of that sea ; seest thou any good in the creature , remember there is much more in the creator : leave therefore the streames , and goe to the well-head of comfort . another reason of love , is our affinity with god , our father and friend ; who is unto us in all degrees of neerenesse , both our head and our husband ; were not the sonne ours , what fellowship could we have with the father : having such a mediator with god , that is bone of our bone , and flesh of our flesh , why should we feare to go unto him ? he hath taken upon him these comfortable relations of shepheard and brother , to possesse us of his acquaintance with our infirmities , and readinesse to releeve us . for shall others by his grace fulfill what hee calls them unto , and not he that ( out of his love ) hath taken upon him these relations , so throughly founded upon his fathers assignment , and his owne voluntary undertaking ? how doth the tender mother sympathize in the anguish of her child , notwithstanding all its froward aversenesse ; and shall we think there is more bowells in our selves than in god ? can there be more sweetnesse in the streame , than in the spring ? if the well of consolation be alwayes open , and the fountaine of living water , bee never shut up , let us teach our hearts to suck and draw comfort from these rivers of refreshing : what a shame is it , that men should hunger at such a feast ? consider likewise the benefits which wee have bestowed upon us , and the end why god vouchsafes us so much favour . benefits win love even from bruit creatures ; therfore wee are worse than beasts , if we love not god for his benefits ; the oxe knowes his owner , and the asse his masters crib ; what are wee indeed but an heap of gods benefits ? all our faculties of soule and body are the blessings of god ; whatsoever wee have or hope to have , is from him . our breath , life , and being , subsists in god , who hath promised , that heaven and earth , men and devils , crosses and blessings , sinne and death , all shall be turned by his over-ruling power to our good . consider what now we are , & what a happy condition god hath made us capable of hereafter ; is it a small matter that wee should be regarded above the angels that fell ? and that he who knew no sin , should be made sinne for us ? nay , become a curse to free us from the curse ? it was strange that the three children being cast into the hot fiery furnace , should not burne . so likewise it is a wonder that christians being in the midst of the flame of gods love , should be so cold and dead hearted : it is not only the guilt of sin that we are freed from , but the unsupportable vengeance of the almighty due for the same : and is this a small matter ? if we regard the manner of bestowing his benefits , it will much advance gods goodnesse towards us , and raise up our spirits to love him againe . doth not he love us first of all ? and prevent us with his favours ? is not his love full and overflowing ? so as he never leaves us untill he make an end : where he sreeth a man from danger he set ▪ leth him in a good estate , never ceasing till he possesse him of glory ; as it is 2 tim. 4. the lord hath freed me out of the mouth of the lion , and hee will preserve me to his everla sting kingdome . he delivers us srom spirituall evill , and gives us spirituall good . the meditation of these things will warme our hearts . the next meanes is to ●oyne feare with our love to god : whom we love throughly , we will do nothing that shall displease . the feare of god whom we love , will cause us to make conscience of the least sinne against him ; for there is no sinne be it never so little , but it will weaken our affection to goodnesse . when we venture upon any thing against conscience , is there not a decay of our love to god ? and of our sense of his favour towards us : surely sin is the only make-bate in our soules , and weakner of all our comforts . those therefore are the lovingest soules towards god , that are most conscientious in their wayes . carelesse christians have not that feeling of gods love , which humble fruitfull christians have : neither doe they live or die with that comfort as these do . we are the spouse of christ , and he is jealous of our love . our betrothed husband cannot abide that we should set our affections upon strangers . take heed therefore of adulterous and false affections ; the more we love earthly things the lesse we shall esteeme of heavenly ; and as our affection towards the creature increaseth , so our heat towards christ abateth . the next direction to stir up our love unto god is , to exercise the same daily . for true love is not an abstractive affection , but an affection in practise , and we know every thing doth increase by exercise : exercise it therefore in fighting against the love of the world , and all selfe love ; for as there are contrary commands , so there are contrary desires in a christian : as there is the old man and the new man , the flesh and the spirit , so there are contrary affections , one setting it selfe against another in him . when we see a poore christian , the love of god will say unto us , now shew thy love unto christ in succouring one of his members . no saith fl●sh and blood , charity begins at home , thou mayst want thy selfe another day . in doing good likewise wee should say , here is now an occasion offered me of honouring god , and i will imbrace it . oh but saith selfe-love , there is time enough hereafter ; hereby you may run into poverty and disgrace , be not too forward . therefore there must be a perpetuall deniall of our selvs against our whole thwart nature . those that are christians know experimentally what belongs to these things : but take a carnall man or woman , and they are led altogether by their sensuall lusts as bruit beasts : whatsoever ease and selfe-love wils , that swayes their hearts any wayes . and indeed the most sincere christian hath the motions of these carnall and worldly respects , but his love unto god constrains him to deny all , and listen to what christ whispereth in his heart . consider wee a little what may stirre us up to exercise our selves herein . love it is the light of our life ; love we must something , and he lives not that loves not : seeing then we cannot but love , and that the misplacing of our affectiō is the cause of all sin and misery ; what can we doe better than attend to directions , how to love as we should ? to come therefore to the foure things before mentioned being the branches of love . first , we must admire god above all things . and can wee admire any thing with wisdome but god alone ? it is commonly said , that wee cannot be wise and love together , for that this affection is blinde , except it be in god. againe , is there any thing more comfortable then that we give content to god ? is any service comparable to the service of a prince ? we must serve the lord only , and others in and for him , or else all we do is naught . all other services are bondage , this a perfect freedome . againe , is there any thing more worthy our soules , than to be united to god ? can we have a greater happinesse than to be made one with christ ? by loving a thing we come to be like to it . is there any thing that may or ought to challenge our love but christ ? is it not a base thing to unite our soules ( which are the best things under heaven ) to earthly contentments , than which we shall one day find nothing to be worse ? the love of god planted in our hearts , maketh christ and us one . as a pearle in a ring makes the ring more pretious and valuable ; so the soule united unto christ , commeth to bee more gracious and heavenly . the more excellent the soule is , the more loving it will be to god. the holiest saints have ever burned with most affection to christ , as moses and paul. can any thing satisfie us more than god ? know wee not that all things here shall perish ? therefore when wee place our love and joy in the world , do we not lose them too ? we shall leave behinde us the things of this life , our sins only we carry away , which cleave fast unto us , and staine our consciences world with out end : what might more content us than the love of god , which wil endure for ever , and accompany us to heaven when all other loves perish ? consider that every thing thou dost without love , is dead and empty ; love is the life of all actions ; as we say of a gift , the love of the giver , is better than the gift it selfe ; not only our performance is nothing without love , but we our selves are nothing without it ; every acceptable service we doe must proceed from this heavenly flame ; though wee speak with the tongues of men and angels , and have not love , we are like to a sounding brasse and tinckling symball . have wee not much to do and suffer in this life ? and what is it that makes us constant in duty , & carries us through so many oppositions as we meet withall , is it not love ? doth not love sweeten our hearts , and take away every difficulty in our way to heaven . whilest we live here , we must of necessity suffer ill things , and go on in well doing ; neither of which can be performed without love ; this rules our whole lives . beg therefore of god to quicken thee in all cheerefull and willing obedience : pray that the sunne of righteousnesse would enlighten thy heart : wee cannot serve god without god , nor have any holy affection , except by his spirit he work the same in us . finis . notes, typically marginal, from the original text notes for div a12210-e190 doct. 1. observ. doct. doct. 4. conscience , what . why god rules his church by promises . reas. 2. the excellencie of divine promises . definition of a promise . 1 pet. 1. 10 mark 1. 11 1 cor. 15. 17. rom. 8. faith and hope what they are , and of what use . heb. 11. 1. division of the promises . temporal promises conditionall . mark 10. 20. vse . object . answ. deut 28. 16. quest. answ. how to get in christ. quest. answ. iohn 17. 3 quest. answ. phil. 3. 8. phil. 3. 8. the stability of a christian having promises . heb. 13. 5. 1 tim. 4. 8 psal. 88. 4. psal. 91. psal. 112. 7 psal. 12. psal. 119. obser. 1. a christian needs stablishing grace . obser. 2. the life of a christian fullof dependancy . mar. 16. 17 , 18 , 19 ▪ vse . 1 sam. 2. 9. prov. 3. psal. 115. object . answ. how to discerne establishing grace . helpes to obt●ine confirming grace . object . answ. psal. 9. 10. sue the promises in prayer . quest. answ. why troubles are so irksome . quest. answ. quest. answ. quest. answ. psal. 105. 15 the spirits sealing . quest. answ. what our sealing is , and the use of it . quest. answ. quest. answ. ephes. 1. 13. answ. quest. quest. answ. quest. quest. answ. quest. answ. psal. 42. 13 vse . psal. 45. psal. 116. quest. answ. quest. answ. quest. answ. in want of comfort what is to be done . quest. answ. why the spirit is called an earnest . quest. answ. god meanes truly in giving his earnest . assurance of our estates not alwayes alike . a double act of faith to work assurance . things hindring our assurance . sense of gods love how preserved . quest. answ. quest. quest. answ. symptomes of the spirits inhabitation , out of rom. 8. quest. answ. quest. answ. how the spirit is grieved . notes for div a12210-e10920 parts of the text. psal. 119. quest. answ. doct. all good things . 1 god the father . 2 god the sonne . 3 god the holy ghost . 4 angells . psal. 34. 5 magistrates . 6 ministers . 7 the word . 8 sacraments . 9 outward gifts . 10 outward gifts of reprobates . 11 favour of princes . 1 sinne. 2 corruption of nature . 3 inward and outward grosse sins 1. doubtings . 2 anger , covetousnesse , &c. 3 〈◊〉 sinnes . 4 carnall sinnes . gal. 6. 6. 5 sins of others of gods children . vse . vse . 4 desertions . psal. 6. 5 wounded spirit . luke 4. 1. 6 blasphemous thoughts . 7 continuance in sinne . 8 outward evils . 9 slanders . 10 evils of body . 11 death . 12 death of friends . afflictions 14 devil and hereticks . causes why all things work together for the best . 1 gods decree . 2 gods maner of working . 3 gods covenant . 4 foundation of the covenant . gal. 4. object . answ. iob 3. 25. 2 chron. 31. 33. object . answ. simile . object . answ. evils not to be done , that good may come thereof . matth. 4. 4 danger of wilfull sinning . note . 1 god. 2 creatures . 3 good gifts . 4 truth of god. 1 iustification . 2 ch●istian liberty . 3 mor ality . 1 cor. 4 gods patience . 5 the word evill things . 1 spirituall ill things . 2 outward evils and crosses . causes vse . vse . obser. 1. salvation certaine . obser. 2. gods particular providence to be observed . obser. 3. observ. 4 observ. 5 2 cor. 6. a ground of understanding the promises . a direction to pray for temporall blessings . vse 1. vse 2. vse 3. psal. 34. psal. 24. double eye . a christians joy . and contentment . vse . 5. holy boldnesse . prov. 29. prov. 28. 1 vse 6. 2 persons to whom this prviledge belongs . excellency of love . christianity , not a b●re title only . comfort not to be preached to all . ground of love . nature of the love of god. 1 branch . triall whether we have made a right choice . 2 triall . rom 8. 3 triall . 2 branch . desire to please the beloved . true love rejoyeeth in suffering . 3 branch . love covets union 2 it adviseth with the party loved . 3 and fits it selfe for his appearing . and hungers after god. psal. 4● . 4 branch . psal. 77. psal. 4. psal. 51. psal. 18. psal. 71. quest. answ. psal. 26. directions unto love . 2 direction . meanes to attaine the love of god. psal. 34. 1 grounds of our love to god. motives to stir up exercise in the love of god. a heavenly conference between christ and mary after his resurrection. wherein the intimate familiarity, and near relation between christ and a believer is discovered. sibbes, richard, 1577-1635. 1654 approx. 299 kb of xml-encoded text transcribed from 127 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a93249 wing s3736a thomason e1512_1 estc r209503 99868380 99868380 170043 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. a93249) transcribed from: (early english books online ; image set 170043) images scanned from microfilm: (thomason tracts ; 193:e1512[1]) a heavenly conference between christ and mary after his resurrection. wherein the intimate familiarity, and near relation between christ and a believer is discovered. sibbes, richard, 1577-1635. [12], 237, [1] p. printed for john rothwel, and are to be sold at the fountain and bear in cheap-side, london, : 1654. annotation on thomason copy: "decemb. 7.". reproduction of the original in the british library. by richard sibbes. 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 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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 jesus christ -resurrection -early works to 1800. 2007-02 tcp assigned for keying and markup 2007-02 apex covantage keyed and coded from proquest page images 2007-03 john latta sampled and proofread 2007-03 john latta text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion a heavenly conference between christ and mary after his resurrection . wherein the intimate familiarity , and near relation between christ and a believer is discovered . london , printed for john rothwel , and are to be sold at the fountain and bear in cheapside , 1654. to the reader , the scope and business of this epistle , is not so much to commend the workman , ( whose name is a sweet savor in the church , ) as to give thee a short and summary view of the generalls handled in this treatise though much might be said of this eminent saint , if either detraction had fastened her venomous nails in his pretious name , or the testimony of the subscribers of this epistle , might give the book a freer admission into thy hands . this only we shall crave leave to mind the reader of , that this bright star , who sometimes with his light refreshed the souls of many of gods people , while he s●one in the ho●izon of our church , set ( as we may say ) between the evening of many shadowes , and the morning of a bright hoped for reformation , which though it be for the present overcast , yet ( being so agreeable to the mind of jesus christ , and ushered in with the groans and prayers of so many of his saints ) we doubt not , but will in gods own time break forth gloriously to the dissipating of those clouds and foggs which at the present do eclipse and darken it . now as it is the wisdom of god in bringing about his own designs , to raise up fit , and suitable instruments , for the work of every generation . so it is also the gratious dispensation of god , to put seasonable words into the mouths of those his servants , who by faith , do fix their eyes on him for the guidance of his blessed spirit , as every judicious reader may observe in the works of this reverend divine , who foreseeing ( as it were ) what a degeneracy of spirit professors in his time were , falling a pace into ( that itch of questions and disputings like anoxious humor , beginning then to break forth among professors , ) like a skilful physician , applyed himself to preserve the vitalls and essentials of religion . that the souls of his hearers being captivated with the inward beauty and glory of christ , and being led into an experimental knowledge of heavenly truths , their spirits might not evaporate , and discharge themselves in endless gainless , soul-unedifying , and conscienceperplexing questions : for as it is in nature , a man that hath tasted the sweetness of honey , will not easily be perswaded that honey is bitter . but he that hath only taken it up upon credit , may soon be baffled out of it , because no act can go higher then its principle ; and so it is in religion ; for those good souls that have imbraced the truths of jesus christ , upon a supernatural principle , and experimented not only the truth but the goodness of them , in their own souls , they are the clinched christians , the good hold-fast men ( as mr. fox stiles some christians in his dayes ) they are the even and steady walkers . whereas those that have only a form of godliness , a slight tincture , who have only out of novelty and curiosity , or pride and ambition , or other self ends , professed religion , will prove giddy and unconstant , like clouds carried about with every blast ; and while they promise themselves liberty , be a prey to the net of every fancy and opinion . to the sound and practical christian that is not squeesie stomacked , will the truths in this treatise be grateful , supposing therefore , and desiring , if thou are not , thou may'st be such a one . here is offered to thy consideration , a divine and heavenly discourse betwixt christ and mary , between a soul-burthened sinner , and a burthen-removing saviour . thou may'st here see how diligent mary is to seek , how ready christ is to be found . mary hath her heart brim full of sorrow , christ comes as it were leaping over the mountains with comfort , and bowels of compassion . mary was in a strong pang of affection ; nay her affections were wound so high , that her expressions seem broken , and her actions might seem to savor of irregularity , were it not to that excellency of the object , did warrant the height of her affection , and the compassion of christ was large enough , not only to interpret for the best , but also to pardon and cover all her infirmities . the woman was better at her affections , then expressions . they have taken away my lord , she speaks at random , names no body , whether jews , or disciples , or souldiers . but see the strength of her faith , she is not ashamed to call him lord , even in the lowest state of humiliation , though christ be reproached , persecuted , despised , rejected , dead , buried , yet he shall be maries lord. again , i know not where they have laid him , she dreams of a bodily asportation , and resting of christ somewhere , and speaks with indignation , as if she looked upon it as an indignity , or incivility , nay of cruelty , saevitum est in cadavera , saevitum est in ossa , saevitum est in cineres . cyprian of the roman emperors cruelty , to remove a dead body . what was done to christ , mary takes it as done to her , and good heart she thinks she hath so much right to him , that he should not be stirred without her knowledge . and i know not where , &c. now while mary is seeking christ , ( who is never far absent from a seeking soul ) he stands at her back . christ is neerer to us many times then we think of . sometimes a poor soul wants the sight of comfort , more then matter of comfort , and is like hagar , weeping for water , when the well is hard by : seeking of christ is the souls duty ; but christ manifesting himself is the souls comfort . mary turned her self , and she saw jesus . gerson saith the angels rose up at the presence of christ , which mary seeing , made her turn about ; but omitting that conjecture , the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes used for a turning of the face ; but most frequently for a turning of the whole body : but to put it out of doubt here , it is said exegetically , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . she turned her self back . the same phrase the steptuagint use of lots wise looking back . many times christ hath his face towards us , when we have our backs upon him , and therefore if thou wouldest finde christ , turn thy self to him . again , here thou may'st see the true joseph , he knowes mary , when she knows not him , but takes him for the gardner . christ is alwayes before-hand with us in his grace , he loves us before we love him , and calls us before we call him . mary travails with desires to find christ , and christ is full of yernings towards her : like joseph , he could refrain no longer , and because the general manifestation of christ wrought little , he calles her by her name mary , and she being a sheep of christ , knowes his voice , and answers him with a title of dignity , rabboni , that is to say , my master . we may see here , that discoveries of grace are not fruitless , they stir up in believers , reverence , and obedience . let us sin because grace abounds , is the devils application of christs doctrine . these and several other particulars , are with much brevity , spirituality , and perspicuity handled in this treatise , and with that liveliness that they shew they come from one , whose own heart savored what he taught to others . the largest part of this book is spent upon that sweet doctrine viz. a believers interest in god as a father , and the comforts that flowe from that sweet relation . the foundation of our relation to god is here handled , and how god is first a father to christ , and in him to us . what can be more comfortable in this earthly interest shaking , disjoynting confounding age : then to clear up to our souls an interest in god : tolle meum , & tolle deum , as he said , it were better for me there were no god , then that he should not be my god , this will be thy comfort , that when thou canst not say , my state , my liberty , my house , my land , my friend , my trade , thou may'st be able to say , my father , my god. if therefore thou savorest the things of god , this ▪ subject will be acceptable and grateful to thee , and if this treatise may be any wayes instrumental , for putting thee upon study how to get it , or upon practice how to improve it , or in casethy soulsits in darknes , how to endeare and clear thy interest , the publishers shal have much of their aim , and thou wilt have no cause to repent thy cost in buying , or thy pains in reading . we shall adde no more but this . blessed is that man or woman that hath an interest in him , who is the father of jesus christ by eternal generation , and of all believers in christ by adoption and regeneration , in which inheritance and portion , that thou may'st have a share , shall be the prayer of thy souls , and thy faiths servants in the work of the ministery for jesus sake . simeon ash , james nalton , joseph church . a heavenly discourse between christ and mary after his resurrection . john 20. 16. jesus said unto her , mary , she turned her self and said to him , rabboni , that is to say , master : and jesus said to her , touch me not , for i am not yet ascended to my father ; but go to my brethren , and say to them , i ascend to my father , and your father , to my god , and your god. the same love of christ that drew him from heaven to the womb of the virgin , from the womb of the virgin to the crosse , and from the crosse to the grave : the same love of christ moved him to discover himself after he was risen from the grave , to them that he knew did intirely and wonderfully love him . and therefore before he would ascend to heaven , he did vouchsafe many apparitions and discoveries of himself , partly to instruct them in the certainty of his resurrection , and partly ( but especially ) to comfort them . those that he knew , did love him . his first apparition of all was made to mary , the woman out of whom he had cast seven devils . she was much beholding to him , and therefore loved much . no sex may discourage any sinner from christ . she expresseth her love to christ , by her desire of finding him , by her seeking & weeping , notwithstanding all impediments before she found him . as she wept , she stooped down and looked into the sepulchre , and there saw two angels in white , a colour of glory , purity and joy , because it was a time of joy ; they were one at the head , and the other at the feet . as in the law , when the mercy-seat was made , two cherubims were also fram'd and placed , one at the one end , and the other at the other end thereof , with their faces looking one towards another . and when christ was risen , there were two angels , one at the head , another at the feet , to shew that peace was to be expected in the true propitiatory , jesus christ . one at the head , the other at the feet of the body of jesus . and they sate there ; it was a time of peace ; peace was made between heaven and earth , god and man , and here is a posture of peace , they sate quietly . in christ , angels , and we are at one , god , and we , and all . there is a recapitulation , and gathering of all things in heaven and earth . the angels they attended on christ in all the passages of his life & death , till they brought him to heaven . they brought news of his birth , comforted him in his agony , they were at his resurrection , and you see here they attend . at his ascension they accompany him . and as they did to the head , so they will to the members . in our infancy they take charge of our tender years , in our dangers they pitch their tents about us ; in our deaths , they carry our souls to abrahams bosome , a place of happiness . at our resurrection their office is to gather our bodies together . that service and attendance they afforded the head , they afford to the members , to mysticall christ , as well as naturall . therefore let us comfort our selves in the service they did to christ . now besides the apparition of the angells , here is the speech of the angels woman why weepest thou ? they knew she had no cause of weeping ; for christ whom she sought , was ris n again . she answereth , because they have taken away my lord , and i know not where they have laid him . if it had been as she supposed , there had been cause enough of her weeping , if her lord had been taken away ; for when the lord is taken away , what remaineth that is comfortable ? and if the lord be not taken away , it matters not what is taken away ; for he is all in all . carnall people , so they have their wealth , and friends , and comforts in the world , they care not what is taken away . but she is of another mind . they have taken away my lord , and what comfort can i have , if my lord be taken away . but it was but the speech of an opinion , she did but think it . and there were two things might lead her , truth and probability , which is the foundation of opinion . probability , he is not here , therefore he is taken away . truth christ promised he would rise again , therefore he would take away himself . there was certain truth to ground faith , and weak probability to ground opinion ; yet such is the nature of weak persons in distress : if there be probability & certain truth , yet they will be sure to cleave to their probabilities . oh their 's be great sins , i , but there is greater mercy for faith to lay hold upon . so the presumptuous sinner faith , god is mercifull , i , but god hath excluded thee from heaven , thou art an adulterer , a swearer , a filthy person , thy opinion is grounded scarce upon probability . god is mercifull , but not to such sinners , as live in sins against reconciliation , as thou dost . therefore when one hath but probability to ground opinion , and the other certain truth to ground faith , be so wise for our souls , as to take the best , and leave the other . if she had remembered his promise , to raise himself out of the grave , she needed not to have doubted . they have taken away my lord , and i know not where they have laid him . they have taken away , she instanceth none . and when she had thus said , she turneth her back , and saw jesus standing , and knew not that it was jesus . the angels hold their peace when christ speaks , and it is their place so to do . but she knew not that it was jesus , in respect of her passion . her senses were held , partly by the power of god , partly by a kind of passion that was a cloud between her and jesus , that she knew him not at that time . what doth jesus say to her ? woman , why weepest thou ? whom seekest thou ? the first words that ever christ spake after his resurrection to them he appeared to , is , woman why weepest thou ? it is a good question after christs resurrection , what cause of weeping , when christ is risen ? our sins are forgiven , because he , our head , and surety hath suffered death for us , and if christ be risen again , why weep we ? if we be broken-hearted , humbled sinners , that have interest in his death and resurrection , we have no cause to grieve . it is therefore a good question to them that believe , why weepest thou ? whom seekest thou ? they were questions , not for satisfaction to him , he knew it well enough , but to draw out her mind , and to draw out by confession what god had hid in her heart , that he might comfort her afterwards . but she supposing him to be the gardiner , said , sir , if thou hast born him hence tell me , &c. she had a misconceit of christ , as if he had been the gardiner . beloved , so it is with a sinner , especially in times of desolation of spirit , and disconsolate condition , they present christ to themselves as an enemy . she in passion thinks christ the gardiner . do not many when they be melancholy of body , and troubled in mind , conceive of christ as an austere judge , that will undoubtedly damn such wretches as they are , who present christ to themselves in that fashion , that the scripture doth not ; doth not he bid all that be weary and heavy laden , come to him ? and yet they out of passion will present christ to be an austere judge , that will take them at their disadvantage , observe all their wayes , and will surely damn them . it is a great violence that passion and opinion offers to truth , and to saving truth , and the hardest matter in the world for a distressed conscience to apprehend god aright , and to apprehend christ aright . secure persons apprehend god under a false notion , they apprehend god as a god all of mercy , and christ , as if he were not judge of the world , as if he observed them not , nor their sinfull courses , and therefore they care not whether they serve him or no. and satan presenteth christ , all of mercy , and satan and their hearts meeting together , the mistake is dangerous . it is a great art of faith , and an excellent skill to apprehend christ sutable to our condition that we are in . when we be in any sin , then think him a judge , then think of moses , rather then of christ , then think of christ , as one that will judge both quick and dead , for their hard and wicked actions . but when we be humble , and broken-harted , and touched with sence of sin , present him as a sweet saviour , inviting and alluring all to come to him . come to me all ye , &c. present him as a gentle shepheard , present him in all the sweet relations he names himself by in the scriptures , lest otherwise we do christ dishonour , and our selves wrong . if thou have born him hence , tell me where thou hast laid him , and i will take him away . she was a likely woman indeed to take christ away ; for a weak woman to take a heavy body away . but love thinks nothing impossible . faith and love agree in this , nothing is impossible . love is strong as death . neither love nor faith care for difficulties , they arm the soul to break through all . tell me where thou hast laid him , and i will take him away . one would think the dead body might have frighted the woman , and the heavy body might have been above her strength ; but she was in such an extasie of love , and desire and grief , for want of her desire , that she considered not well what she said . they be words of passion , and indeed if you observe the story of mary magdalen , she was a woman of extremity in all conditions ; like jonah , when he grieves , he grieves exceedingly , when he rejoyces , his joy is wound to the highest pitch . so she was full of love when she loved , and full of grief when she grieved , and full of joy when she joyed , she had large affections , all were in the highest measure , and strained to the highest pin in her , and that made her say , if thou hast &c. jesus could not indure her longer in this perplext condition , he was too mercifull , and therefore saith , mary ; she turned to him , and saith rabboni , which is to say , master . and jesus said to her , mary . the words are a sweet and loving intercourse between christ and mary ; in a seasonable time when she was in all her perplexity , and depth of sorrow for losse of her lord. christ seasonably at length , ( as not being able to hold any longer , but must needs discover himself , ) saith to her , mary . you see first of all christ beginneth , and saith , mary , she answereth in the second place , and saith rabboni ; and till christ begins , no voice in the world can do any good . the angels they spake to her , but till christ spake nothing could comfort her . christ began , and till christ began nothing would comfort mary . christ began himself , and used but one word . it is a word , and but one word . nothing will comfort but the word of christ . the word that comforted her , when he spake , and it was but one word , and yet enough , ther● was such fulness of spirit , and comfort in that one word . and she answered with one word again . you may aske , why they spake but one word ? beloved , he was full of affection , and she was full of affection also , too full to expre●s themselves in many words . as it is in grief ; grief sometimes may be so great , that scarce any words are able to express it ; and if any words , then broken words , ( which shew fulness of affection ) rather then any distinct sense . christ was so full , and she so full , that a word discovers . and indeed there was so much sense , and so much love , so much contained in these little words , mary and rabboni , that it is impossible to express them shorter , and her passion would not stay any longer discourse , it was by words , and by one word , mary , it was by a word , which sheweth he took notice of her . christ knowes the names of the starres , he knowes every thing by name , he knows every thing of a man , to the very hair , he knowes their parts , and their very excrements of their parts , he knew her , and acknowledged her too ; mary . 1. it is a word of knowledg , and familiar acquaintance , and acknowledgment . 2. it is a word of compassion , because he had held her long , and now could not longer . he pittieth the state she was in , he saw her ready to ●ink for grief , and melt for sorrow , and therefore he said , mary . 3. as it is a word of compassion : so it is a word full of exceeding love . 4. and it is a word of peculiar appropriation ; mary , whom i have so much respected heretofore . and a word of satisfaction on his part out of his pitty , and out of his love , and former familiarity & acquaintance . mary , i am the man thou seekest , i know what all thy seekings tend to , thou wantest him whom thou lovest , thou wantest me , i am he , whom thou seekest . she answered him again , rabboni , which is interpreted , master . she returned him an answer again , she spake to him , he first began , then she follows , she found the virtue of his speech in her heart , there was an influence of it to her heart ; and his love witnessing to her heart , raised her love to him again . so it was an answer of christs speech , and from the same affection , an answer of love , and an answer of exceeding large affection , and satisfaction to her soul . oh my rabboni , the soul of my soule , the life of my life , my joy , my rock , my all that can be dear to me . rabboni , i have enough . as he desired to give her satisfaction , so she takes satisfaction in the word . and yet it was not full satisfaction ; for after she claspes about him , and would not let him go . it was an affection that stirred up much desire more and more to have communion with him , so that he was fain to check her afterward , touch me not , for i am not yet ascended to my father ; she had not enough , as indeed a believing affectionate soul hath never enough till it be in heaven . and thus you see the sweet intercourse upon the apparition , and first discovery of christ to mary . he spake to her , and she answered him again with the same affection . and it is a word of dependance , as it is fit , rabboni my master , it is not only a word of honour , not any superior , but a superior in way of teaching , there was submission of conscience to the rabboni ; as the rabboni labouring to sit in the consciences of people . it is a syriack word which signifieth in the originall , multiplication of knowledge in him that speaketh , & that laboureth to breed much knowledg in him that is spoken to ; and therefore it is a word of great respect and dependance . she might well call him rabboni ; for he was master of masters , rabboni of rabbonies , the angel of the covenant , the great doctor of the church , the great gamaliel , at whose feet all must fit , and be taught . so ye see what sense and affections are in these little words . the fulness of heart that was in this couple cannot be exprest , were it possible to say all that could be said . and therefore we leave the hypothesis , and come to make application of it to our selves . first , we may learn here , that till christ himself discovers himself , no teaching will serve the turn . no , the teaching of angels will not serve turn , till christ himself by his holy spirit discovers himself ; when christ doth it , it is done . and therefore it should teach us so to attend upon the ministery , as to look up to the great doctor , that hath his chair in heaven , and teacheth the heart . if he teach , it is no matter how dull the scholar is . he is able to make any scholar , if he instruct . i will not inlarge the point , because there be particular places , wherein they will be inlarged . the second thing i will observe is this ; that christ when he teacheth , he doth it by words , not by crucifixes , not by sights . we lost our salvation , and all our happiness by the ear , and we must come to it by the ear again . adam by hearkening to eve , and eve to the serpent , lost all , and we must recover salvation therefore by the ear . as we have heard , so we shall see . we must first hear , and then see . life cometh in at the eare , as well as death . faith ye know is the quickning of a christian , the spirituall life of a christian ; now faith comes by hearing . and therefore i beseech you in the bowels of christ , set aside prejudice , and meekly attend gods ordinances . do not con●ider who we are ; we are but poor ministers , frail men as your selves . but consider the lord that is pleased to convey life , and salvation , and grace , and whatsoever is fit to bring to heaven this way : therefore they that despise this way , set light by salvation , as the apostle saith , acts 14. they judge themselves unworthy of the kingdom of heaven . they can read at home ; but is that the way god hath sanctified ? did not the manna stink , when gathered on the sabbath day ? there is a curse upon all private industry and devotion , when it is with neglect of publick ordinances . she could have no comfort till christ spake . nay the very sight of christ could not comfort her . let this i pray you be enough , that i may not inlarge the point any further . this is the way for comfort . we must hear him in his ministers here , if we 〈…〉 him comfortably 〈…〉 after , come ye blessed o● m● 〈◊〉 &c. 3. it was but one word . mary ; and is there so much force in one word ? yea , when it is uttered by christ . one word coming from christ and set on the heart by the spirit of christ , hath a mighty efficacy . the word had an efficacy in creating all things , fiat , fuit . let it be done , it was done . let there be light , there was light . so let there be light in the understanding , and there it shall be presently . so in all christs cures , he said the word , and it was done . so in all spirituall cures , let him say the word , it is done . nay a very look of christ , if the spirit go along with it , is able to convert the soul , respexit christus , flevit petrus amare , christ lookt on peter , he wept bitterly ; what will his word do , when his look will do so much ? it was but a word , and but one word , say but the word , saith he in the gospel , and my servant shall be healed . this should make us desire that christ would speak , though but few words to the soul ; that he would cloath the words of men mightily with his word , and with his spirit , and then they will be mighty in operatio●●nd works . one word , but it was a pr●gnant word . it was full of affection , she knew it well enough . mary . what to call her so familiarly , so sweetly by her accustomed name ; it wrought on her bowels presently . 4. but to go on , you see here again , that christ must begin to us before we can answer him . he began to mary , and then she said rabbony , all the passages of salvation are done by way of covenant , by way of commerce and entercourse , between god and man ; but god begins first . in election indeed we choose him , but he chuseth us first . and he knoweth who are his , and we know him ; but he knows us first . and in calling , we answer , i , but he calleth first , and we do but eccho to his call : in justification , forgivness of sins , we accept of justification , and submit to the righteousness of christ , and gods purpose of saving man that way ; but he giveth faith first , for faith is the gift of god. we glorifie him here on earth , but it is from a result of gods glorifying us in heaven , some earnests we have , but they are of gods giving . all we do , is but reflexion of his love first , or his knowledge first . the christian soul saith , thou art my god , i , but he saith first , i am thy salvation . as augustine saith , non frustra dicit anima , deus , salus tua , when god saith , i am thy salvation , it is ea●ie for the soul to say , thou art my god. and this may teach us in our devotions when we are to deal with god , when we are to bring to him any request , to desire him first to reveal himself to us , desire christ to reveal hims●lf by his spirit to us . it is an errour in he case of mens devotions ; they think to bring something of their own strength , and to break in as it were upon god , without his discovery first . but paul saith , gal. 4. 9. we know god , or rather are known of him . we must desire , that he would make known his heart to us first , and then we shall know him again , that the would speak to us by his spirit , and then we shall answer to him again ; that he would say to our souls , he is our salvation ; and then we may lay claim to him , he is our god. desire the spirit of revelation to reveal his bowels and love to us in christ , by his holy spirit ; for certainly , in every return of ours to christ , god begins to us , all in all , though not so sensibly ; but we ought to pray every day more and more for a sensible revelation , that god would reveal his love to us in christ . and we cannot but answer , if christ saith , mary , mary , cannot but answer , rabboni . but you will say then , it is not our fault , but christs fault if he must begin . if god begins , we shall answer . i answer briefly ; that god doth alwayes begin to us , and is before-hand with us in all dealings with our selves . he giveth us many motions , and never withdraweth himself from us ; but when he is despised , and slighted first : therefore let us take heed that we labour to answer christs call , vvhen he doth call . if vve slight it , then in a judicious course , he ceaseth to speak further to us , if vve slight his beginnings of revelations . there be many degrees and passages to faith and assurance ; if vve do not observe the beginning , hovv god begins to reveal himself to us by little and little , speaking to us by his spirit in our hearts vvhen he begins ; then in a spirituall judgement sometimes he leaves us to our selves . and therefore let us regard all the motions of the spirit , and all the speeches of the spirit of christ ; for he begins by little and little , else our consciences will say afterward , we are not saved , because we would not be saved . we would not yield to all the passages of salvation ; but when he was beforehand with us , and offered many sweet motions , yet we loved our sins better then our souls , and so repelled all . therefore i beseech you do not refuse the sweet messages from heaven , the gracious and sweet motions of the spirit of christ , make much of them . god hath begun to you , be sure to answer . learn it of mary , when christ began , she set not her heart and infidelity against it , but she opened her heart , and said , rabboni ; learn therefore the duty of spirituall obedience , when god speaks , speak lord , for thy servant heareth . do not shut your eares to the motions of gods blessed spirit , do not harden your hearts against his voice , but open your hearts as she did ; rabboni . our saviour christ here saith , mary , but when ? after he had concealed himself from her a long time . it is not presently , mary , nor rabboni . he had cōcealed himself a great while . christ doth not usually open himself fully at first , though at first he doth in some degree ; but he observeth degrees , as in the church in generall . you see how that he discovers himself in his gracious promises by little and little , darkly at first , and at last the sun of righteousness ariseth clearly . so the day-starre ariseth in our hearts by degrees . it is a great while before mary heareth the satisfying speech of christ ; mary . but why doth christ thus conceal himself in regard of his fuller manifestation ? it is partly to try and exercise our faith , and other graces , and therefore god doth seem to withdraw himself in the sence of his love . 1. to see whether we can live by faith , or whether we be all together addicted to sense , as the world is , who live altogether by sense , and not by faith . 2. he would have our patience tryed to the utmost , he would have patience have its perfect work , she had much patience to indure all this ; but her patience had not a perfect work till christ spake . 3. christ will stir up , and quicken zeal and fervency in his children ; and therefore he seemed to deny the woman of cnnaan ; first he giveth no answer , but a harsh answer . a dogge . and she works upon it , though i am a dogge , yet dogs have crumbs . all which denyal was only to stir up zeal and earnestness . and therefore though christ doth not manifest himself to us at first , yet it is to stir up zeal and affection , to seek after him more earnestly . a notable passage there is of this , cant. 3. 16. the soul sought christ , and sought long , and sought in the use of all means ; but at length she waited , and in waiting she found him . 4. christ doth this for to set a greater price upon his presence , when he comes to make his presence highly valued , when he doth discover hims●lf . desiderata diu magis placent , things long desired please more sweetly . and things , when wanted , are ingratiated to us , as warmth after cold ▪ and meat after hunger ; and so in every particular of this life . and therefore god to set a greater price on his presence , and that he would be held more strongly , when he doth reveal himself , he defers a long time . that is one reason why he did defer revealing himself to mary , that she might have the more sweet contentment in him , when he did reveal himself , as indeed she had . long deferring of a thing doth but inlarge the soule . want inlargeth the desire , and capacity of the soul , so doth love . now when we want that we love , that emptieth the soul marvellously much , it mortifieth affection . when god keeps off a long time , and we see it is god only must do it , then the affection is taken off from earthly things , and the heart inlarged to god by love , and the want of the thing we love . and therefore we set a price on the thing ; so that we are wonderfully pleasing to god. it is very beneficiall to our selves . what lost mary by it ? so shall we lose nothing . we have it at last more abundantly ; we have it as a mighty favour . mary taketh this as a new blessing all together . when things are kept long from us , & god only must discover . when the heart is kept from second causes , the heart is inlarged . certainly , this comes from god , and god should have all the glory of it . god is wise , and therefore makes us to stay a long time for that we do desire . we all of us are in maries case in a spirituall sense , sometimes or other , we misse christ , i mean the sweet sense of christ . lay this down for a r●le , that christians ought to walk in sweet communion with god and christ , & that it ought to be the life of a christian to maintain the cōmunion , that christ hath vouchsafed between us and himself . then certainly we lose christ wonderfully , and not against our minds , but willingly by our own slighting of him , and by our own undervaluing of him , or by our negligence , and presumption . christ though he be low , yet he is great , and he will have us to know his greatness . there must be communion with due respect . one way or other , we deprive our selves of the sense & sweetnesse of communion with christ . what must we do then ? we must do as this woman did , turn over every stone , use all kind of means , leave not one , till we find him ; and when all means are used , wait still . persevere in waiting , as peter speaks . believers wait , hold out in waiting , for christ in his time will come , he cannot hold long . as joseph did suppresse his love and affection for politick ends a great while ; but his pitty towards his brethren was such , that his bowels would not suffer him to conceal himself longer , his passion was above his policy . i am joseph : and so let us in the use of all things , seek christ , and the sweet sense of his love which is better then life it self . and indeed , what is all without christ ? christ is so full of compassion , he will not long suffer us to be prolonged ; but will at length satisfie the hungry soul : how many promises have vve to this end ? take heed of such a temper of soul , as cares not vvhether vve find christ , or no. oh take heed of that , if vve vvill seek him , seek him as mary , she sought him early in the morning , she brake her sleep , and sought him vvith tears . if any thing be to be sought vvith tears , it is christ , and communion vvith him , she sought him instantly , and constantly , she sought him so , that no impediment could hinder her ; she vvas so full of grief and love . she sought him vvith her vvhole heart , she vvaited in seeking , that is the vvay to find christ . seek him early , in our younger times , in the morning of our years . oh that we could seek christ , as we seek our pleasures ; we should find more pleasure in christ then in all the pleasures of the world ; if we could perswade our base hearts so much . seek him above all other things . awake with this resolution in our hearts to find christ , never to be quiet , till we may say with some comfort , i am christs , and christ is mine . when we have him , we have all , seek him with tears ; at length we are sure to find him . he hath bound himself , that if we knock , he will open . and if we seek , we shall find . if we seek wisdom early with our whole hearts intirely , sincerely , seek christ , for christ , and then we shall be sure to find him as she did . thus seek him in the word & sacraments , wherein he discovers himself familiarly . seek him in the , temple . christ was found in the temple , and then we shall be sure to find him both here , and hereafter . specially we shall find him in our hearts . you see how familiarly he comes to us in the word , speaks to us by a man , like our selves . and how familiarly by the sacrament , by common bread , and common wine , sanctified to do great matters above nature , to strengthen faith . he cometh to us through our faces , into our souls in the sacrament . he cometh to us , through our ears in hearing the word , through our sight in seeing the bread broken . he comes by familiar things , and by a familiar manner of conveying ; as if he should name every one , i come to thee , and give thee my body . think with our selvs , now christ cometh to me , when the minister reacheth the bread and come to me , think of heavenly bread , & of the gift of christ to me by means , & can he do it more familiarly ? is it not as if he should say , mary ? and that is the excellency of the sacrament . it conveyeth christ to all the saints , and to every one in particular , as if he named every one . and what an incouragement is this to answer again , to open our hearts to receive him , together with the elements ; to imbrace christ , joyn with christ , and then to keep him , when we have him ; do not lose him , he will not be so dealt withall , remember the covenant we have made to him . i beseech you let these sweet considerations of christ dwell in us , and work on every one of our hearts . if they do good on us here on earth , if we by faith lay hold on him , and have intercourse with him , what will it be in the day of judgement ? how comfortable will it be to hear him say to every one in particular , come thou , and thou , stand on my right hand , sit and judge the world with me ? doth he know our names now on earth , and giveth to every one particularly by himself , if we come worthily ? and will not he know us then ? oh that is far more worth then the worlds good , to know us then , and to call us by our names . therefore i beseech you be acquainted with christ . have intercourse ( all we can ) with him in the word and sacraments , and never rest , till we find this sweet result in the use of the means , that he is ours , and we are his . take heed therefore in these times , desperately addicted to formality and popery , i say take heed we do depend not upon any outward thing ; but look to christ in all his ordinances , look to the spirit ; all gods children , the church of the first born , they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are taught of god. who can take away the opposite disposition of mans nature to goodness , but god by his spirit ? who can shine into the soul , and quicken the soul , but christ by his spirit ? who is above the heart and conscience , but christ by his spirit ? therefore take heed of formality , submit your hearts to the great prophet of the church , that moses speaketh of , deut. 18. who shall be the great teacher of the church , lift up our hearts to him , that he would teach our hearts , and remove the naturall disposition that is in us , that he would take off the veil from our hearts , and teach not only what to do , but to teach the very doing of them . teach us to hate what is ill ; teach us to believe , and to resist all satans temptations ; who can teach this , but the great teacher , whose chair is in heaven ? therefore take heed of depending on formall things . lift your hearts to god , that he would joyn his teaching with all other teaching . this cannot be too much stood upon , i beseech you therefore take it to heart . give me leave to add a few things more . if christ speaketh in generall to mary , she answereth in generall . and when he speaks aloof to her , she answereth aloof to him , a far off , and never gave him a direct answer , till he gave a direct word to her . when he said mary , she gave him a direct answer rabboni , not before . i beseech you therefore , let us not rest in generall promises , and the generall graces , that be so much stood on by some , that god hath a like respect to all . trust not to that , we must not enter into his secrets ; but let us obey his precepts and commandements . and withall remember this ; when we hear of a generall mercy and commandement for all nations to believe , and that christ came to save a world of sinners , alas what is that to me , unless thou by thy holy spirit speakest to my soul , and saist in particular , i am thy salvation , and speakest familiarly to my soul . generalls are in some degrees comfortable . but if i find not particular interest by the witness of thy holy spirit to my soul , if thou sayst not to my soul , i am thine , and thou art mine , all is to little purpose . therefore in the desires of our souls in prayer , let us desire the lord to reveal himself in particular . we trust too much in generalls . god is mercifull , and christ came to redeem the world. they be truths , and good foundations for to sound faith upon ; but they will not do the deed , till by daily prayer vve seek to the lord , that he vvould in a particular manner reveal himself to us . this doth paul pray for , ephes . 1. that god would vouch safe to them the spirit of revelation . and this is the office of the holy spirit , his speciall office is , to reveal to every one in particular , his estate and condition to god-ward . the holy ghost knoweth the secrets in the brest of god , and in our own hearts . now the holy ghost only can reveal the particular love that lyeth in gods brest , to our particular souls . and therefore we should desire god , that the holy spirit may be sent to seal to us our particular salvation , and never be quiet till we be sealed in particular assurance , that we be they , whom christ came to save . this we ought to labour for , if we labour for it , we shall have it , sometime or other ; for god loveth to be familiar with his children . he loveth not to be strange to them , if they seek his love , but to reveal himself first or last . and few seek it , but god revealeth himself by his spirit to them , before they die ; if he doth not , they are sure of it in heaven . and therefore they that be against particulars , they are enemies to their own salvation . mary regarded not , while christ spake of generalls . but when he came to particulars , then , rabboni , and not before . jesus saith unto her , touch me not , i am not yet ascended to my father , &c. this verse containeth christs prohibition , or christs commission , or charge . his prohibition . touch me not ; and his reason , for i am not yet ascended to my father . his charge . go to my brethren . and then directeth what to say to them . i ascend to my father , and your father , to my god , and your god. the words be very naturall , and need no breaking up to you . but i shall handle them , as they follow one another . jesus said to her , touch me not . touch me not . why ? he would have thomas not only touch , but to put his finger into his side , that is more then touching him . but our saviours intent is to meet with a disposition in mary something carnall , something low and mean , in regard of this glorious occasion , christ being now risen and glorified ; for his resurrection was the first degree of his glorification . and therefore touch me not . she came with too much a carnall mind to touch him , when we said rabboni , it was not satisfaction enough for her to answer rabboni ; but she runneth to him , and claspeth him , and clingeth about him , as the affection of love did dictate to her . but saith he , touch me not in such a manner , this is not a fit manner for thee to touch me in , now i am risen again . in a word , she had a thought to converse with christ , in as familiar a manner , as before , when she powred oyntment on his head . he was the same person , but the case is altered ; that was in the dayes of his humiliation , now he was risen again , and it was the first degree of his glorification . there was another manner of converse due to him , and therefore , touch me not . thou thinkest to touch me as thou didst before , but thou must not do it . she was too much addicted to his bodily presence . 1. it is that , that men will labour after , and have laboured for , even from the beginning of the world , to be too much addicted to present things , and to sense . they will worship christ , but they must have a picture before them they will adore christ ; but they must bring his body down into a peece of bread , they must have a presence . and so instead of raising their hearts to god and christ in a heavenly manner , they pull down god and christ to them ; this the pride , and base earthliness of man will do . and therefore saith christ , touch me not , in that manner ; it is not with me now as it was before . we must take heed of mean and base conceits of christ . what saith paul , 2 cor. 5. i know uo man now , according to the flesh , no , not christ himself , now he is risen . christ was of such a tribe , stature , had such gifts and qualities . what is that to me ? christ is now lord of lords , and king of kings . he is glorious in heaven , and so i conceive of him . i know no man after the flesh , no , not christ himself . i forget what he was on earth , and think of him , what he is now in heaven . therefore to bring him down to our base conceits , to sense , and the like , this is the humour of men , that labour to crosse the scope of the gospel . for why are men so addicted to outward things , outward complements ? it is pride , it is satanicall pride ; they think that god is delighted with whatsoever their folly is delighted withall . because amongst men , there must be a deal a doing : therefore they think god is well pleased with such things . god is a spitit , and though outward things be necessary , yet all must not be turned outward , as in popery . we must not bring god down to our foolish conceits , as if he were delighted , as we are . 2. it is wonderfull easie too ; all outward things , any naughty men have them with their sins . let a man perform a little outward complement , he may be what he will be , let him live as he will ; and be possest , that outward things will serve the turn , he is safe , his conscience is daubed up , till god by sense of wrath awakeneth conscience , and then they shall find it another matter to deal with god then by complement . 3. there is also a great glory in outward things . there is commendations , and mens observance of them , as in the pharisees , and in popery . but the spirituall worship of christ hath no observance to the eye of the world , it is between god and the soul , men naturally love those things that be glorious . it is said of ephraim , that he loved to tread out the corn , but not to plow ; that is , ephraim will take that which is easie , but not that in gods worship which is hard . there be two things in gods service . an easie thing , which is outward complement . and an hard thing , which is , to trust him ; to deny our selves , to relie upon him , and live by faith . and that ephraim will not do . ephraim will tread the corn , because the heifer may eat corn . but there be hard things in religion which he will not practice . he will not plough . touch me not , saith christ . thou hast not conceits spirituall enough to deal with me , now i am risen . but what is the reason , touch me not , for i am not yet ascended to my father ; that seemeth to be a strong reason . but it seemeth to be a contrary reason . touch me not now , when my body is present , but touch me when i am gone , and removed out of sight of all flesh . touch me not now , when thou mayst touch me , and touch me when there is an impossibility of touching me . this is seemingly strange ; but indeed there is no contrariety in it . touch me not , for i am not yet ascended to the father . there is a double meaning of the words . first of all , touch me not ; for i am not yet ascended , &c. thou needest not claspe , and cling about me , as if i would stay no more with you below , i am not yet ascended to the father , there will be time enough afterwards . for the word , touch , in the originall , doth not signifie meerly to touch ; but claspe , associate , joyn , and soder with a thing : the scripture speaking of the evill man , you shall not touch him , that is , not make him one with him . the devill shall not take him from christ , and make him one with himself . it is a strange word in the originall , thou claspest about me , thou dost more then touch me , thou clingest to me , and wilt not leave me , as if i would go presently to the father ; but i am not yet ascended to the father . that is one part of the meaning . but there is farther then that , i am not yet ascended to the father , touch me not . that is , it is another manner of touch that i look for , better for thee , and in some regard for me , to touch me by the hand of faith when i am ascended to the father , then touch me , and take thy full of touching me . but for the present i am not ascended , i have not done all . i have not manifested my self to my disciples in full , when i am ascended , all is done , and then there is place for touch : and that i take is meant here , i am not yet ascended to the father , thou thinkest i have done all is to be done ; but thou art deceived , i must ascend to the father , and when i am there , i expect to be touched after another manner , after a gratious spiritual manner , which is by faith , as augustine saith , well , send up thy faith to heaven , and then thou touchest christ . as he said in the sacrament , quid paras dentem , & ventrem , crede , & manducasti : what dost thou prepare thy teeth and stomack for ? believe , and thou hast earen . so the best communion with christ is to believe , till we come to heaven to have eternall communion with him . this touch will do thee little good , and it pleaseth me as little . when i am ascended to the father , then touch me at the full , so you see what christ meaneth . the life of a christian here , and the manner of the dispensation of christ here , is by promise , and by his spirit that we should live by faith , and not by sense . the life of sight is preserved for another world , when we are fitted for it . she was not fit for a life of sense , but was to expect the holy ghost from heaven , to be filled with that , and then to be filled with faith and love , and then to have an holy communion with him in heaven . but i am not yet ascended . thus you see the meaning , touch me not . there be two reasons of christs prohibition . 1. her respects were too carnall and ordinary , considering he was in the state of glory . and then 2. for that there will be time enough : do not stand imbracing of me . there is a greater work for thee to do . christ preferred the great work of giving notice to his disciples of his resurrection , before the office of respect , and service to himself . go about a duty , that i more regard a great deal . go tell my brethren , i ascend , &c. so that every part of the text yields satisfaction to that prohition . go ( saith he ) to my brethren , i have another work for thee to do . touch me not , thou claspes about me as if thou hadst nothing to do : there is another work to do that pleaseth me better , and more fit for thee , to comfort them that are in distress , my poor brethren and disciples . and therefore go to my brethren , and say unto them , so that christ prefers a work of charity to his poor disciples , before a work of complement to his own person . she clingeth about him , but this is not it i would have . those poor souls are mourning and disconsolate for me , as if i ●●re clean taken away , go to them , and prevent their farther sorrow . god hath a wonderfull respect to others . it is strange that christ should say , go , and be reconciled to thy brethren , and then offer thy sacrifice . as if he would have his own sacrifice neglected , rather then we should not be reconciled to others . and so a work of charity and love is preferred before an officium and complement to himself . let us shew our love to the first table in the second , our love to god by our love to man. every thing hath its measure and time . away therefore with this over-much imbracing and touching . go thy way thou hast another work to do , go to my brethren ; and so you see ( as i take it ) the full meaning of the words . observe the circumstances . who must go ? here is a commission , and command . and to whom ? to the disciples of christ . and when doth christ bid her go ? when he was risen , and in the first estate of glory . what is the message ? tell my brethren , i am ascending to my fath●● ▪ and your father ; to my god , and your god. it is worth your considering a little . 1. who is sent . a woman , a woman to be the apostle of the apostles , to bethe teacher of the great teachers of the world . mary magdalen vvas sent to instruct the apostles in the great articles of christs resurrection and ascension to heaven . by a woman death came into the vvorld , and by a woman life was preached to the apostles ; because indeed she was more affectionate , and affection taketh all . and that makes that sex more addicted to religion , by the advantage of their affection ; for religion is meerly a matter of affection : though it must have judgement shine before it , yet it is especially in the heart and affections . and she had shewed a great deal of affection , she stood out when the rest went away , john 19. 25. she was constant , and broke through all difficulties , and then god honoured her to be the first preacher of his resurrection . gods course is to trust secrets in earthen vessels , that earthen vessels should carry heavenly treasure , and therefore stick not at the vessel ; but look to the treasure . a woman may teach the greatest apostle . look not to the man , but to the message . elias will not refuse the meat because the raven brought it . and a condemned man will not refuse a pardon , because a mean man bringeth it . take off pride in spirituall respects . when god honours any man to bring news of reconciliation , stoop to him , of what condition soever he be . 2. to whom must she go ? go , tell my brethren the apostles . go to the apostles that are disconsolate men , now orphans , deprived of their master and lord. disconsolate men , and not in vain , so not without cause ; for they had reason to be discomforted , not only for their want of christ ; but for their own ill carriage towards christ . one of them denyeth him , and the rest forsake him ; and yet my brethren , go tell my brethren . when did he speak this ? after his resurrection in the state of glory , in the beginning of it , and when he is ascending to heaven , and yet he owneth them as brethren , though such brethren , as had dealt most unbrotherly with him . but how came they to be his brethren ? and how come we to be christs brother ? christ is the first born of many brethren ; he is the son of god by nature ; and all others , now , by grace and adoption . christ is the primo-genitus , amongst many brethren , and in christ , we have one father with christ . we have one honour , we shall be all kings , and heirs of heaven , as he is . if sons , then heirs : the apostle makes the coherence . now we are all in christ , sons of god , heirs with him . to go to the condition of nature that he took , our nature , and therefore having our flesh , he is our brother . the ●●ry reprobate may say so . yet that is a ground of comfort , that he is a man as we are , but that is not the main thing considerable . he is our brother in a spirituall respect , in regard of adoption . he is the first son of god , and we in him sonnes . he is the first heir of god , and we in him are heirs . and therefore go to my brethren . beloved , it is a point of marvellous comfort , that christ was not ashamed to call them brethren , psal . 22. 22. i will declare thy name amongst by brethren , saith christ . our saviour christ alludeth to that psalm in this passage , and so it is read , 2 heb. out of that psalm . christ hath taken all relations ( that are comfortable ) upon him , towards us . he is the everlasting father , isai . 9. the prince of peace . he is a second adam , and therefore a father in that regard . the first adam is the father of all that perish . the second adam is the father of all that shall be saved . as he is our brother , so our husband . he could not be our husband , except he were our brother . he must take our nature , and be one with us , before we can be one with him . he is our friend , before this time he called them friends . as you see in john , i will call you friends . but here is a sweeter tearm brethren . there is no relation that hath any comfort in it , but christ hath taken it on him . he is our head , husband , friend , father , brother , and whatsoever can convey comfort to us . and the truth of it is , he is these things more truly then any relation is made true on earth . for these relations of husband and wife , and brother and sister , and father and child , are but shadows of that everlasting relation that christ hath taken upon him ; the reality and truth it self is in christ . we think there is no brother , but the brother in flesh , no father , but father in flesh . alas , these are but shadows , and quickly cease , the fashion of the world passeth away . brother is another relation whereof these are but shadows . these do but represent the best things that are in heaven : christ is the father , brother , friend , and whatsoever is comfortable in heaven ; therefore go , tell my brethren . i , but saith the poor soul , i that have been so sinfull , and so unworthy a wretch , shall i have comfort in this , that christ is my brother , and i am christs ? i cannot do it . i profess thou canst not do it , flesh and blood must not teach it thee , thou must be taught by the spirit of christ ; but consider how the apostles used christ . thou canst not call christ brother , because thou hast been a sinner , and hast carried thy self unkindly to christ . and did not the disciples so ? did not they leave him , and one of them deny him , and that with oaths . therefore whatsoever our sins have been , deny not our relation to christ . the poor prodigal said , i am not worthy to be called a sonne , i am not worthy to be called a servant . he denyed not that he was a sonne , but he was unworthy of it . and so i a● unworthy to be a spouse and brother of christ , yet do not our unfaithfull hearts to much pleasure , as to deny our relation . the apostles were so dignified , as to be called the pillars of the world ; but these left him , and yet for all that in this time of their desertion of him , go tell my brethren . therefore be not discouraged , go to christ in our worst condition , in our greatest temptations , when our hearts misgive us most , that we have used god most unkindly , and satan ply'd us most with desperate temptations , yet own him for our brother , who owned his disciples , when they dealt most unkindly with him . i beseech you count it a comfort unvaluable , which no tongue is able to express , that christ after his resurrection , should call brethren . he might well call them brethren after the resurrection , because then all debts were discharged by his death . he had paid their debts , and now the acquittance was due to them , because christ , as surety , had payd all . now i am risen , go , and tell my brethren so . if we can make use of the death and resurrection of christ , and say , christ hath dyed for my sins , and rose again for my justification , i will interest my self in his death , i will claim the vertue of his resurrection , then take the comfort of this . in popery they had much comfort in those dark times , when a company of proud carnall beastly men ruled the roast according to their own lusts , these clergymen made a great pother with fraternity and brotherhood . and if they were of such a fraternity of dominick or francis , or meerly in a fryars coule ; it was not only satisfactory , but meritorious , they could not do amisse , away with these shadows . here is the brotherhood that must comfort christians , that christ owned us for brethren after his resurrection . he payd dear for it , alas , are we worth so much , that god should become man to die for us , to rise again for us , to justifie us , and make us brethren ? that infinite love , that god became man , and dyed for us , and rose again to own us for his brethren , will satisfie all doubts . shall we doubt any thing of that love , when he out of his free love , will own us as brethren , shall not we own him ? i confesse it is a marvellous thing , in times of temptation it is difficult to make use of it . oh , but pray with the good apostle , lord increase our faith ; with the poor man in the gospel , i believe , lord help my unbelief . so when any temptation cometh for our unworthiness , and our undeserving : then think christ after his resurrection call'd his apostles brethren , and he will be content to be my brother , if i will believe , he dy'd for me , and i will cast my self upon him , therefore away with all doubts . there be many other observations out of the words . will you have the first words in estate of glory , his first words after death ? go and tell my brethren . think in a desperate extremity , think of the sweet message he sent by mary magdalen to his unworthy brethren , that he had dy'd for , and given his blood to make them his brethren . think of his free love to you , it is not for your worthiness or unworthiness , but of his own free love that he came from heaven to take your nature , it is his own free love that he came to die ; and therefore conceive not of worthiness , nor unworthiness ; but consider the command of god to believe , and if we perish , perish there . cast our selves on our brother , that will own us in our worst condition , that is the grand use . 2. again , if god owns us in his glorious condition , shall we be ashamed of the doctrine of christ , of the children of god , to own them ? what saith christ ? it is a terrible thunderbolt ; he that is ashamed of me , and of my word before men , i will be ashamed of him before my heavenly father . take heed of being ashamed to stand out a good cause , in matters of religion . christ was not ashamed to call us brethren when we were at the worst , and he himself in a glorious condition ; he was in glory , and the disciples drooping in consideratiof their guilt , that they had forsaken him , and yet brethren still . and shall not we own him , that owneth us in state of glory ? how shall we look that he will own us hereafter , when he tru●teth us with his cause and glory , and we betray all to pleasure such and such ? can we look christ in the face with comfort , if we neglect his cause , his truth and his church ? 3. again make this use of it , christ is our brother , and will not he take our parts . absolon was a disobedient son , yet absolon would not let his sister tamar be abused , he would be revenged of that . and will christ suffer his sister , his spouse , his church to be abused long ? nay , will he leave his dove , his love , his undefiled one , where he hath placed all his joy , and contentment to the malice and fury of the enemy long ? certainly he will not . certainly he will be avenged on his enemies . if nature that he hath put into the wicked sinfull men , teach them to revenge indignities offered to their kindred , will christ suffer his brethren , his sister to be abused . saul , saul , why persecutest thou me ? now he is in heaven , the churches case is his own . and therefore comfort our selves with that sweet relation , christ hath undertaken to be our brother in state of glory ; what a comfort is it that we have a brother in heaven ? what a comfort was it to the poor patriarks , when they thought with themselves , we have a brother , joseph , that is the second man in the kingdom . and so , what a great comfort is it , for poor christians to think , that the second in heaven , that sitteth at gods right hand , that is king of kings , and lord of lords , and that ruleth all , is our brother . is not this a main comfort , yea beyond all expression , if we could make use of it by faith , answerable to our trouble . therefore go to joseph , that hath laid up comfort for us , he hath comfort enough for us , he hath treasures of comfort , whatsoever is necessary for us ; we may have in christ our elder brother . and therefore , go to my brethren . i beseech you , let us make a use of exhortation to be stirred up , to labor by faith to be one with christ , and then he will be our head , our husband , our brother , our friend , our all . say what you can , christ will be all in all to all his . he hath enough in him , of his fulnesse we shall receive , and grace for grace . oh labour to be one with christ . do not lose such a comfort as is offered . he offereth himself first to be our saviour and redeemer , and then our brother , never rest therefore till we have part in christ . and then labour to make use of in all temptations , catch fast hold of every thing that is usefull , as it is the nature of faith to do , like benhadads servants , who made use of that word , brother . he is my brother said the king of israel , as common offices make kindred he had but let passe the tearm of brother , and they would not let it go , but catcht at it , thy brother benhadad . we see what wisdom flesh and blood can teach , to make an improvement of any comfort in the world , if by kindred , or office , or any relation in the world they make use of them . and when we be in christ , shall not we make use of them , when we be troubled with sense of sin , or in desperate conditions ? when christ calleth us brother , shall not we answer , i am thy brother ? blessed be thy mercy and love that descended so low , as to make me thy brother . i beseech you let us not lose the comforts we may have in the disciples , being called christs brethren , when they were in some sort enemies , but he knew their hearts were sound , and it was but their weakness : therefore let no weakness discourage thee . he will not quench the smoaking flax , nor break the bruised reed . is thy heartright to christ , art not thou a false hypocrite , a secret traitor to christ , and to his cause and church ? then be of good comfort , thou mayst go to christ , as to thy brother . though peter denyed him with his mouth , yet he confest him with his heart . and therefore , go tell my disciples and peter , he hath most guilt , and therefore hath most need of comfort . be thy guilt never so great , if thou wilt come into covenant with god , here is mercy for thee , and therefore make this use of it . never forget in your worst condition , that may be , since christ will stoop so low to own you to be brethren , to make use of it , if your hearts be right towards him . go to my brethren ; now i come to the commission , or charge given to her ▪ go to my brethren ; who is the party charged ? mary : and what is her charge ? to go to the apostles under the sweet tearm of brethren ; when doth he call them so ? after his resurrection , when he was in the state of glory : what is the message ? it is very sweet . go , say to them , i ascend to my father , and your father , to my god , and your god. i ascend , that is , i presently am to ascend , in a very short time i shall ascend . it was but forty dayes between easter and the ascension ; and all that time christ appeared now and then . it is the nature of faith , where it is glorious , for to present future things , as if present ; especially when they be near . i ascend , that is , i shall very shortly ascend , and it is all one , as if i ascend presently . to whom do i ascend ? i ascend to my father . to my father , that is not comfort enough , therefore to your father too ; i ascend to god , that is not comfort enough : therefore to my god and your god. we shall unfold the words as we come at them . first mary magdalen a woman , a sinner , is used in the great work of an apostle , to be an apostle to the apostles . i would there were that love in all men to teach what they know , and that humility in others to be instructed in what they know not . it were a sweet conjunction , if it were so . she was a mean person to instruct the great apostles . but beloved , where there is a great deal of love , there they will teach what they know : and where there is humility , there they will be taught what they know not , though they be never so great . and god will humble the greatest , to learn of the meanest sometimes : therefore he sendeth mary to the apostles . i beseech you in matters of salvation stand not on tearms . let us take truth from christ , let us see god and christ in it , see our own comfort in it , not stand upon persons . aquila and priscilla teach the great men knowledg . and so it is ; sometimes mean persons are honored to be instruments of great comforts to persons greater then themselves . she is to go to the apostles under the name of brethren , go tell my brethren . and she must go to the apostles that were christs brethren , and owned to be so , now when he was in glory , when he was risen , and exempt from all his former abasements of the crosse and grave , where he was held captive , three dayes under the dominion of sin ; when he was freed from all enemies of salvation , and had triumphed over all . go tell my brethren . so you see there is a sweet affinity and nearness between christ and his . christ took our nature on him for this end , he became flesh of our flesh , and bone of our bone , that we spiritually might be flesh of his flesh , and bone of his bone . it is no comfort at all , an inducing comfort it is , but no actuall present comfort , that christ was incarnate for us ; for all the world might have comfort in that , turks , jews , pagans , that had the nature of man in them . and all have some comfort in it , as their nature is dignified , and that he took not on him the nature of angels , but the nature of man , his spouse , his church it is , that hath the comfort of it . therefore it is not sufficient , that he be bone of our bone , and flesh of our flesh ; but we must be bone of his bone , and flesh of his flesh . we must be ingraffed , and baptized into him by faith , and then the tearm holdeth , and never till then , so that there is a sweet nearness betwixt christ and his . brother is a most comfortable relation . it is comfort that he took our nature upon him , that god would take dust and ashes , earth into the unity of his person , for god to become man is a great dignifying of mans nature ; but to take not only our nature on him ; but to take our person particularly near to him , thou , and thou to be a member of christ , there is the honor of it . it induceth us to come to christ that hath loved our nature so much . but the other is an actual present comfort , when we can say , i am my beloveds , & my beloved is mine . our hearts are too narrow a great deal to imbrace the whole comfort that this word affords unto us . that christ should own us as his brother after his resurrection ; for that sheweth a reconciliation . brother is a tearm of friendship , nay more then a tearm of reconciliation , for a man may be reconciled to an enemy ; but it is a tearm of amity , to shew that when we believe in christ , and are one with him , our sins are quitted , death is overcome , satans head is crushed when god is reconciled . what have they to do with us ? they are only to serve our turns to bring us to heaven , and fit us for it . i beseech you consider of the excellent freedom and dignity of a christian ; his freedom , in that he is the brother of christ , free from all , being owned by christ after his resurrection , all being quit by his death , who w as our surety , else he should have been in the grave to this day . and then think of our dignity , to be brother to him , that is king of heaven , lord of lords , ruler of the whole world , that hath all things subject to him . o that our hearts were inlarged to conceive the wonderful comfort that every christian hath in this relation . go tell my apostles under the sweet tearm of brethren . who art thou , will satan say , flesh and blood a peece of earth , wretched sot , wilt thou claim kindred of christ ? i , saith the christian-believing soul . it is true , if it were my own worthiness , it were another matter ; but shall i give him the lie , when he owned me for his brother after his resurrection , shall i deny the relation ? therefore never believe satans tempting words and sinful flesh ; for satan cometh to us in our own flesh , and maketh us think god and christ to be such and such . i but what saith christ himself , believe him and not satan , that cometh to thee in thy own despairing , dark , doubting flesh . believe the word of christ , who calleth thee brother , if thou believest in him , and castest thy self upon him . this sheweth the dignity of a christian , when he is once in christ , the excellent , super-excellent transcendent glory of a christian . when they told our saviour christ , that his mother and brethren were to speak with him ; saith he , they that hear my word , and do it , they are my brother and sister , and my mother . this is the excellency of a christian that he is of so near a kin to christ . when we believe christ , it is all one , as if we conceived christ , as if we were brothers to christ , as if we were of the nearest kindred to him . nay it is more , he preferreth mother , before mother , brother , before brother ; ther ; mother in spirit , before mother in the flesh , and brother in spirit , before all other brothers . therefore an excellent thing to be a christian . when once a christian giveth himself to christ , and denyeth his own doubting despairing heart , ( which is the greatest enemy he hath ; 1. then what belongeth to him ? then god is his , and christ is his ; he must have an inheritance , he is fellow heir without , all are his . 2. what carrieth he in him ? he carrieth in him the spirit of the father and the son , and the graces of of the spirit which make him lovely to god. 3. what cometh from him ? having the pretious graces of the holy ghost in him , what can come from him as a christian , but grace and comfort to others . he is a tree of righteousness , and what can come from a good tree , but good fruit ? so far he is so . so if you regard what belongeth to them , what is in them , the inheritance they shall have , or what cometh from a christian , that is , brother of christ , he is an excellent person , more excellent then his neighbour : there is no man in the world , never so great , but is a base person in comparison of a christian . what will all be ere long ? if a man be not in christ , these things will add to our vexation . it will be a misery to have had happiness , the greater will be the misery , when they must be parted withall . and therefore raise your hearts to consider of the excellent condition of a christian , when he is once the brother of christ . i confess it is an hidden dignity , as paul saith , our life is hid with christ in god. we have a life , a glorious life , but it is hid . it is dark , sometimes under melancholy , sometimes under temptations , sometimes under the afflictions of the world , and disgrace , and so it is an hidden excellency ; but it is a true excellency . the world knoweth us not more then they know god , and christ ; but it is no matter , god knoweth us by name , he knew mary by name ; as it is said in isaiah , i have called thee by name . he is a shepheard , that knoweth his sheep by name , and is known of them . he knoweth thee , and thee , and thee , by name , yea , and the hairs of thy head are numbred , and therefore it matters not , though thy dignities be hid with the world , yet god knoweth them , he hath written all thy members in a book , and he hath a book of remembrance of thee . and therefore it is no matter , though it be an hidden dignity , it is a true dignity to be a brother of christ . let us oppose this to the disgrace of the world , and to all temptations of discouragement whatsoever . what are all discouragements to this ? they fall all before this , that we are the sons of god , and brethren of christ . what can discourage a man that is thus apprehensive of this excellency upon good tearms . i will inlarge the point no further , but leave it to your own meditations , and the spirit of god work with it . go to my brethren . when doth he bid her go ? now after his resurrection , when he was to ascend to heaven . the first degree of his glory was his resurrection , after his lowest abasement in the grave . you see that honour doth not change christs disposition ; as it doth amongst men , when they be advanced to great places , they will not look on their old friends and acquaintance ; but christ had no such disposition , he owneth his poor disciples in their greatest abasements . go tell my brethren . now , when he was in state of glory , ready to go to heaven , and he giveth them a more comfortable title now , then ever before . in the gospel he called them servants and friends and apostles and disciples ; but now brethren , a word of all sweetness , and nothing but sweetness . go tell my brethren presently , christ would have no delay ; for he saw they had present need . christs love is a quickening love , and the fruits of it are very speedy . there is more then angelicall swiftness in christ , when there is need of him . god helpeth at need , in the most seasonable time , and he knoweth the time best of all . he did but rise in the morning , and the very same day , go tell my brethren : ye have cant. 2. that christ cometh leaping upon the mountains , when he was to help his church , he leaped over the mountains , as in the eight verse . the voice of my beloved , behold he cometh leaping upon the mountains , skipping upon the hills . he cometh from heaven to earth , from the earth to the grave , and now he is risen , he is all in hast , he maketh no stay , because his manner of dispatch , is , to help and comfort by the ministry of others . god quickly , do not stand imbracing of me , but go and tell my brethren . but why then do not we find comfort sooner , that are afflicted . answ . beloved , where is the fault ? is it in christ ? you stand out at staves end with christ , you will not imbrace comforts when they be offered , or else you be not sufficiently humbled ; for he is wise , as he is swift , he knoweth which be the best times . you see then , that christ ( as soon as ever it is fit for him ) he will come . if he should come sooner , he would come too soon ; if afterward it would be too late . he is the best discerner of times and seasons that can be , and therefore wait his leasure . if thou want comfort , humble soul , whatsoever thou art , wait his leasure , certainly he knoweth the best time , and when the time is come , he will come . he that will come shall come , there is no question of that . now as he sent her in all hast , preferring it before any complement to his own person ; so it is a constant love : as it is a quick love , that god bears to his children , so it is a constant , invincible love . they had dealt most unbrotherly with him ; for every one had forsaken him , and peter had denyed him : yet go , tell my brethren . one would think this water would have quenched this fire , this unkind , and unbrotherly dealing would have quenched this love in christs breast . it is true , if it had been the meer love of man , it had been something ; but it was the love of an infinite person , that took our nature out of love , and therefore it was a constant and invincible love ; nothing could conquer it , not the thoughts of their unkind dealings , no not their denying and forsaking of him . but still , go , tell my brethren . love is strong as death . death could not hold christ in the grave , but love held him on the crosse . when he came to the work of our redemption , love then held him on earth ; but when he was in the grave , it brake through all there . indeed , it was stronger then death in christ . why is christs love so constant , so invincible , that nothing can alter it ? the ground of it is , it is free love . he fetcheth the ground of his love from his own heart , not from our worthiness , or unworthiness , but from his own freedom , and gods eternal purpose . god hath purposed to save so many , and those , and no more he giveth to christ to save . and god looketh on his own purpose , and christs free love , and that is the ground of all . and therefore whom he loveth , he loveth to the end , because he looked on us in his election . the lord knoweth who are his , the foundation is so sure , if once we be gods , we are ever gods. for christ looks on us in gods election : therefore if ever he sheweth his love to us , once his love , and for ever his love . if any thing in man could hinder it , it would have hindered it at our first conversion , when we were at worst , even enemies ; if nothing could hinder it then , what can hinder it afterwards ? as the apostle reasoneth strongly , rom. 5. 10. if we be reconciled by his death , much more will he save us by his life . if when we were enemies , we were reconciled to god by the death of his son , now much more being reconciled , shall we be saved by his life . if when we had no goodness , but opposition , and rebellion in us , we were saved by his death , christ is much more able to save us now by his life , triumphing over death , and being glorious in the heavens . oh , but saith the poor soul , i am a poor weak creature , and ready to fall away every day . i , but christs love is constant , whom he loveth , he loveth to the end . what saith the apostle , rom. 8. neither things present , nor things to come , shall be able to separate us from the love of christ ; and therefore be strong in the lord , and in the power of his might , do not trust to your selves , nor trouble your selves for things to come . if thou be free from guilt of former sins , never question time to come , god is unchangeable in his nature , unchangeable in his love . he is jehovah , i am alwayes , not i was , or will be , but i am alwayes . if ever he loved thee , he will love thee for ever . you see the constancy of christs love , go tell my brethren ; now when they had most deeply offended him , they were renegadoes , having all left him , and then when he had most need of their comfort , being in greatest extremity , and yet go tell my brethren . beloved , let us not lose the comfort of the constancy and immutability of christs love . let us conceive that all the sweet links of salvation are held on gods part strong , not on ours , the firmness is on gods part , not on ours . election is firm on gods part , not on ours . we chuse indeed as he chuseth us ; but the firmness is of his chusing : so he calleth us , we answer ; but the firmness is of his action . he justifieth , we are made righteous , but the firmness is of his imputation . will he forgive sins to day , and bring us into court , and damn us to morrow ? no , the firmnesse is of his action . we are ready to run into new debts every day ; but whom he justifieth , he will glorifie . the whole chain so holdeth , that all the creatures in heaven and earth cannot break a link of it ; whom he calleth , he will justifie and glorifie : therefore never doubt of continuance , for it holds firm on gods part , not thine , god imbraceth us in the arms of his everlasting love , not that we imbraced him first . when the child falleth not , it is from the mothers holding the child , and not from the childs holding the mother . so it is gods holding of us , knowing of us , imbracing of us , and justifying of us , that maketh the state firm , and not ours ; for ours is but a reflexion , and result of his , which is unvariable . the sight of the sun varieth , but the sun in the firmament keepeth alwayes his constant course : so gods love is as the sun invariable , and for ever the same . i only touch it , as the foundation of wonderful comfort , which they undermine that hold the contrary . the next point is , that christ chose mary to go tell his brethren , and under the sweet title of brethren , to deliver this sweet message , i am going to my father and your father , to my god , and your god. he telleth them the sweetest words in the worst times . this point differeth from the former thus . the former was , that christs love is constant , and alwayes the same ; but now christ most sheweth his love when we are most cast down , in the worst times , if our casting down be with repentance . he never said brethren before , but reserved the tearm of brethren for the worst time of all . the sweetest discoveries of christ are in the worst times of all to his children . mothers will bring out any thing to their children that is sweet & comfortable to them in their sicknesse ; though they frowned on them before , yet the exigency of the child requires it when there is need , any thing cometh out that may please the child . the poor disciples were not only in affliction , being the scorn of the world , the shepheard being smitten , and the sheep scattered : but their inward grief was greater , they were inwardly confounded , and ashamed to see christ come to such an end , they were full of unbelief , though christ had told them , he would rise again , they could not believe ; and so what with fear , and what with doubt , and what with grief for their using of christ so unkindly , and leaving him , certainly they were in a perplexed and disconsolate condition : yet now , go and tell my brethren . we see then , that after relapses , when we be in state of grace , to deal unkindly with christ , must needs be matter of grief and shame ; yet if we be humbled for it , and cast down , even then christ hath a sweet message for us by his holy spirit . go tell my brethren . in the canticles , the church , the spouse of christ , had dealt unkindly with christ , by losing him and forsaking him . chap. 3. 5. in the third chapter she had lost him , and sought him on her bed , but found him not , she rose , and went to the watchmen , and then went through the city , but found him not , at length she found him , whom her soul loved . then christ speaks most sweetly and comfortably to her in the beginning of the fourth chapter ; but especially in the sixth chapter , after she had dealt most unkindly with christ . he standeth at the door knocking and waiting , till his locks dropt with rain , in resemblance of a lover that standeth at the door , and is not suffered to come in . afterward he leaveth her for this unkindnesse , yet not so , but that there was some sweet relish left upon the door . god alwayes leaveth something in his children to long after him , and at length after much longing , christ manifesteth himself sweetly to her , chap. 6. 4. and breaketh out . thou art beautiful o my love as tirzah , comely as jerusalem , terrible as an army with banners , turn away thine eyes from me , for they have overcome me , thy hair is as a flock of goats , &c. and so goeth on , my love , my dove , my undefiled one . he could not satisfie himself in the commendations of his church , being as it were overcome with love . and this sheweth , that after we have dealt unkindly with christ , and our consciences are ashamed , and abashed with it , as it is fit they should , yet if we will wait awhile , and be content , not be desperate , nor yield to temptation ; if we stay but a while , christ will manifest himself to us , and shew that he valueth , and prizeth the hidden graces , we cannot see ; he can see gold in oare . he can see hidden love , and hidden faith and grace , that we cannot see in temptations , and he will manifest all at length , and shew his love when we stand most in need of it . we see it in david , who was deeply humbled for his folly with bathsheba ; for there was not one , but many fins , as murder and adultery , &c. yet being now humbled , god sent him , and bathshebah , wise solomon to succeed him in his kingdom . he forgetteth all , and so you see our saviour christ forgetteth all their unkindness , he biddeth her not go tell my renegate disciples , that owned not me , they care not for me , i care not for them , i am above death , and all , and now will use them , as they did me ; oh no , but go tell my brethren , without mentioning any thing that they have done unkindly . what is the reason ? it is sufficient to a gracious soul , that it is thus . it is the course of god , but there be reasons to give satisfaction . first , the love of christ to a poor disconsolate afflicted soul is most seasonable , when they have relaps'd and dealt unkindly with christ , then christ not only forgiveth , but forgets all , nay and calleth them under the tearm of brethren , which is more then forgiving and forgetting . oh now it is seasonable ; for there is a wonderful dejection of spirit after unkind usage of christ , in a soul that knowes what christ means . it is as a shower of rain after great drought , it falleth weighty upon the soul . secondly , the freedom of christs love most appeareth then , when no desert of ours can move it ; for is not that love free , when we have dealt unkindly with him , and joyned with the world , and with the flesh , and dealt slipperily with him , that then he will speak kindly to us , and make love to us . lord , if i had had my due , what would have become of me ? if he had sent them word according to their deserts , he might have said , go tell the apostate base people that have dealt unworthily with me , whom i will send to hell. oh no , but tell my brethren ; his free love appeareth most at such times , when our souls are most dejected . thirdly , satan roareth then most then he most of all sheweth his horns , when we are relapsed , oh saith he , if thou hadst never found kindness it had been something ; but thou hast dealt unworthily , that hast had so many favours , and dost thou so requite the lord of glory ? now this love of christ doth exceedingly confound satan , and trouble his plots : he knoweth then , that god leaveth men , and he joyneth with a guilty conscience , and a guilty conscience maketh them to fear all they have deserved : shall i look god in the face , & christ in the face , when i have used them thus ? shall i receive the sacrament , and joyn with gods people ? now satan doth joyn with guilt of conscience , and carrieth it further , and when god seeth them dejected and humbled for this , he speaketh more comfort to them then ever before . there is none of us all , i can except none , but had need of this : have we dealt so unkindly with christ since our conversion ? have not we dealt proudly , and unkindly , and carlesly with him ? and if we have the love of christ in our brests , it will shame and abash us . now if we have joyned with a temptation , satan will say ; will you go to god , and to prayer , that have served god thus ? shall i yield to this temptation ? if we can shame our selves , and say , lord i take all shame to my self , i have dealt most unworthily with thee ; we shall hear a voice of comfort presently . and therefore whatsoever our condition be , be invited to repentance , though thou hast fallen , and fallen again , i have dealt unkindly ; did not peter so , and yet , go tell my disciples , and tell peter . the pope will have him head of the church , i am sure he was head in forsaking of christ , and indeed christ ever upbraided peter with forsaking of him , now only he biddeth him feed , feed , feed , that he might take more notice of it ; but he was so kind , that he never cast it into his teeth . obj. but saith the poor drooping soul , if i had never tasted of mercy , it had been something . answ . but object not that ; for though peters offence was great , yet his offence was great ; and though thy sins be great , yet if thy repentance and humiliation be answerable , thou shalt have most comfort of all . and therefore let no man be discouraged . if we go on in sinful desperate courses , as the fashion of the world is , speak what we can , if we speak out our lungs , many will not leave an oath , nor their prophane base courses , and filthy wayes ; ill they have been already , and ill they will be , till they come to hell. some such there be ; but better , we are to speak to : whosoever thou art , that are weary of thy prophane base godless courses , be humbled for them . when thou art humbled , and broken-hearted , then think of christ as he offers himself , think of nothing but love , nothing but mercy . satan will picture him thus and thus ; but when thou be●st humbled and broken hearted , he is readier to entertain thee , then thou art to fly to him . and therefore at such times consider how christ offereth himself to thee . he that dyed for his enemies , and seeks them that never sought him , that is found of them that sought him not , will he refuse them that seek him ? if thou hast an heart humbled , and hast a desire of favour , will he refuse thee , that receiveth many in the world ? therefore do not despair . we as ambassadors beseech you , saith the apostle . thou desirest gods savour , and christs love , thou desirest them , and christ intreateth thee , and then thou art well met . thou wouldst fain have pardon and mercy , so would christ fain bestow it upon thee : therefore joine not to satan , take heed of temptations in such a case as this is , take heed of refusing our own mercies ; when god offers mercy in the bowels of his compassion , r●fuse it not . christ is ready to shew great kindnesse in our greatest unkindnesse , if we be humbled for it . but this belongeth to them that be broken hearted , that can prize and value christ . they that go on in presumptuous courses shall find christ in another manner of majesty , they shall find him as a judge , whom they despised as a brother , and they that will not come in , and subject themselves to his mercy , they shall find his justice . if they will not come under this scepter , they shall find his rod of iron to crush them to pieces . and therefore let no corrupt carelesse person , that will go on , fortifie their presumption from hence . it belongeth only to them that be humbled , and abased with the sight of sin , and consideration of their unkindness , and unworthy dealings with christ . i know such are not subject to discouragement , and satan is most ready to close with them , in strong temptations above all . oh but let them never despair , but consider what the apostle saith , while sin aboundeth , grace aboundeth much more . if there be height , depth , and breadth of sin in us , there is now more height , and depth , and breadth of mercy in christ , yea more then we can receive . i have fallen from god , saith the soul : what if thou hast ? but god is not fallen from thee . peter denyed christ ; but did christ deny pete ? no , christ hath not denyed thee . what saith the lord in jeremy , vvill the husband take the vvife when she hath been naught ? no ; yet return to me o israel . but say , thou hast been false , and committed such and such sins , whatsoever they be , though adultery , yet return to me . quest . oh but is it possible god should do it ? resol . yea , it is possible with him , his thoughts are not as thy thoughts , his thoughts are as far above thine , as heaven is above earth . obj. why , no man will do it ? answ . i , but here is the mercy of a god , i am god , and not man : therefore his comforts fail not . if he were so , he would not regard one that hath been so unkind ; but he is god , and not man. go to my brethren , i come now to the matter of the commission , tell them , i ascend to my father , and your father , to my god , and your god , which is all included in brethren ; for if we be gods in christ , then god is our father . but we must not deal in few words with disconsolate souls , but come again , and again with the same words . as how many times have you the comfort of the m●ssiah in isaiah , and the rest of the prophets , again , and again . our hearts are so prone to doubt of gods mercy , of christs love , especially after guilt , that all is little enough ; and therefore our saviour studieth to speak sweetly to the heart . go tell my brethren : that which a carnall heart , and curious head , would count tautologie , and superfluity of words , a gracious heart thinks to be scantness ; oh more of that still , i have not enough . this is the pride of men , that will have all things to satisfie a curious ear ; but a gracious heart hath never enough . and therefore christ addeth comfort to comfort . go tell my brethren , i ascend to my father , and their father , to my god , and their god. the message it self is christs ascension . the place whither , is to the father , a common father to him , and them ; every word hath comfort . i ascend . i ascend to the father , and to my father , and your father too ; now i have quitted my self of death and sin , imputed to me as a surety , & i am going to heaven to make an end of all there . i ascend to god , to my god , and to your god. we have all one common father , and one common god ▪ first , for his ascension , he did not yet ascend . why then doth he speak for the present . i ascend , that is , i am shortly so to do . and it was in his mind , it was certainly so to be ; and therefore he speaks of it in present . it is the phrase of faith , to speak of things to come , as if they were present , faith makes them so to the soul ; for it looketh on the word , and all things , as they are in that word , who will make good whatsoever he saith . and therefore it is the evidence of things that are not yet , yet they be evident to a faithfull soul . if we could learn this aright to make things to come present , what kind of people should we be ? could we think of our resurrection and ascension , and glory to come , as present , they would be present to our faith : the things present , or sense , could not withdraw us . if we could set hell before us , could the pleasures of hell bewitch us ? if the time to come were present , could any thing in the world withdraw us ? it could not be . and therefore it is an excellent skill of faith to set things to come before us , as present . he ascendeth , he implyeth , that he was risen , that was past , and therefore he nameth it not . all christs mind was on ascending . those that are risen together with christ , their mind is all on ascension , all on heaven . and this is one main reason , because where any thing is imperfect , there the spirit resteth not , till it attaineth to that perfection , that it is destinated unto . when any thing hath a proper element and place , where it must rest , it resteth not till it be in its proper place and element . the perfection of the soul is in heaven to see christ face to face , and god in christ . heaven is the element of a christian , it is his proper region , he is never well till there , and there is his rest , his solace and contentment , and there all his desires are satiated to the utmost . till we be in heaven , we be under desires ; for we be under imperfections . all the while we are in imperfections , we are in an uncomfortable estate , and while we be so , we are not as we would be . and therefore wheresoever any are partakers of christs resurrection , they mind the ascension as present . where any grace is , there the thoughts are for heaven presently . let us take a scantling of our dispositions from hence . there be many that think it good to be here alwayes , they never think of ascending . if they could live here alwayes , they would with all their heart ; but it is not so with a christian , it is his desire to be where his happiness , his saviour , his god , and father is , where his country and inheritance is ; and therefore he mindeth ascension , and things to come . when any thing is done , he thinks , that what is done , is not yet enough . as your great conquerours in the world , they forget what they have conquered , and remember what they have yet to do . so christ , having got conquest over death , he thinks now of ascension , to conquer in the eyes of all ; for it is not enough to conquer in the field , but he will conquer in the city , he will conquer to heaven , and make shew of his conquest . i ascend to lead captivity captive , to make a shew , as it is exprest , colos . 2. 15. while any thing is to do , or receive , our souls should not be satisfied , but still stretched out to desire further and further still , more and more still , till we be there where our souls shall be fill'd to the uttermost , and there is no place of further de●ire , as heaven is the place to satiate , and fill all the corners of the soul . quest . but how shall we know whether we be risen with christ , or no ? resol . partly , we may know it by our former courses . christ , when he was risen , all the clothes were laid together in the grave , he left him behind , and rose with an earth-quake , there was a commotion , and after his resurrection he minded heaven . so if ye be risen with christ , your former vile courses lie in the grave , your oaths are gone , prophaness and wickedness of life gone . tell you me , you are risen , while you carry the bonds of your sins about you ? your prophane , wretched , swearing , ungodly persons , filthy speakers , that have an heart more filthy , vile in body and soul , can they have any part in christ ? where is that , that bound you before , you carry it about still : therefore you be in the bonds of the devill , you be in the grave of sin , there is no rising . resurrection is with commotion , there was an earth-quake when christ arose , and there is an heart-quake when the soul riseth ; can the soul rise from sin without commotion ? in the inward man there will be division between flesh and spirit , without any adoe at all ; and therefore they that find nothing to do in their spirits , where is their rising again ? but that which is proper to the occasion in hand , is the third , where grace is begun , there will be an inward proceeding and ascending with christ . how shall i know therefore whether i ascend ? first , by minding things above , the apostle telleth us directly , col. 3. 1. mind things above , be heavenly minded in some sort , live the life that christ did , after his resurrection ; all his discourse was , after his resurrection of the kingdom of heaven , and his mind was on the place , whither he was to go , and so a true christian indeed , that is truly risen , his thoughts and discourse is , ( when he is himself ) heavenly . other things he useth as if he did not , as while we be in the world , we must deal with worldly things ; but we must deal with them , as that which is not our proper element , 1 cor. 7. 37. they used the world as if they used it not ; and they married , as if they did not ; for they knew the fashion of this world passeth away . and therefore they that affect earthly glory , carnal affections and delights , they cannot think of these things with any comfort . they be moles which grovel in the earth . some make a profession , and they ascend higher as kites do ; but they look lowe : they make high professions , but their aims are low . the true eagles that ascend to christ , as they ascend , so they look upward , and upward still ; they do not mind things below , they do not take a high pitch , and still continued arthly minded ; but they look high , as well as ascend high : therefore let us not deceive our selves . 2. yet more particularly , those that ascend with christ , they that are in heaven , and they that are on earth do the same things , though in different degrees and measure . what do they in heaven ? there they meddle not with defilements of the world , and so though a christian be on earth , he defileth himself not with the world , or ill company . he will converse with them , but not defile himself with them . they that be in heaven , are praysing of god , and so be they much in praysing of god here . they that be in heaven , love to see the face of god , they joy in it . and they that be heavenly-minded here , joy in the presence of god , in the world , the sacraments and his children . if they be ascended in any degree and measure , this they will do . and then they will joy in communion with god , all they can , as they do in heaven : you have some carnal dispositions , that are never themselves , but in carnal company like themselves . if ever we mean to be in heaven , we must joy in heaven , on earth , that is , in them that be heavenly in their dispositions . if we cannot indure them here , how shall we ever live with them in heaven ? what was christ to ascend for ? what is the end of his ascension ? the end of his ascension was to take possession of heaven in his body , which had never been there before . 1. and he was to take possession of heaven in his body , for his church , that is , his mystical body . so he ascended to heaven , carried his blessed body ( that he took in the virgins womb with him . ) 2. and likewise he ascended to heaven , to take up heaven in behalf of his spouse , his church , as the husband takes up land in another countrey , in behalf of his wife : therefore he did ascend . 3. and likewise he ascended to leave us his spirit , that he might send the comforter . he taketh away himself that was the great comforter , while he was below . he was the bridegroom , and while the bride-groom was present , they had not such a measure of the spirit , christs presence supplyed all ; but christ ascended to heaven , that his departure from them , might not be prejudicial to them ; but that they might have comfort through the god of comfort , the spirit of comfort , the holy ghost . i will send the comforter . and though there was no losse by the ascension of christ , they might fear by losing of christ , that all their comfort was gone . i , but christ telleth them , i go to prepare a place for you . he goeth to take up heaven for his church , and then to send his spirit . what a blessed intercourse is there now , since christs ascension , between heaven and earth ? our body is in heaven , and the spirit of god is here on earth . the flesh that he hath taken into heaven , is a pledge that all our flesh and bodies , shall be where he is ere long . in the mean time we have the spirit to comfort us , and never to leave us till we be brought to the place where christ is . this is great comfort , and this is the main end why christ ascended to the father , that he might send the comforter . and comfort might well come now in more abundance , then before , because by the death of christ all enemies were conquered , and by the resurrection of christ , it was discovered , that god was appeased . the resurrection of christ manifested to the world what was done by death , and now all enemies being conquered , and god being appeased , what remains but the sweetest gift next christ , the holy ghost . and that is the reason why the holy ghost was more abundant after christs resurrection , because god was fully satisfied ; and declared by the rising of christ , to be fully satisfied , and all enemies to be conquered . 4. one end likewise of his resurrection was , to make a shew of his conquest . there is a double victory over the enemy . there is a victory in the field , and triumph together with it . and then there is triumphing in civitate regia , a triumphing in the kingly city . so christ did conquer in his death , and shewed his conquest by resurrection ; but he did not lead captivity captive , and make shew thereof till he ascended , and then he made open shew of his victorious triumph in civitate regia . 5. one special end likewise why he would have this message sent , that he was to ascend , was that he might appear there in heaven for us , as heb. 9. he appears for ever in heaven for us , and maketh intercession for us . when the high priest was to enter into the holy of holies , ( which was a type of heaven ) he carried the names of the twelve tribes ingraven in stones upon his brest . christ our true high priest being entred into the true holy of holies , carried the names of all his elect in his breast into heaven , and there appeareth before god for us . he carrieth us in his heart . christ doth fulfill that which in john 17. he prayeth for ; appearing in heaven before his father , by virtue of his blood-shed , and that blood that speaketh better things then the blood of abel , it speaks mercy & pardon , the blood of abel crieth for vengeance & justice ; but the blood of christ saith , here is one that i shed my blood for . and when we pray to god , god accepts of our prayers , and by virtue of christs blood-shed , there is mercy and pardon , and favour procured ; which is sprinkled by faith upon the soul , god manifesting to the soul by his spirit , that christ dyed in particular for such a soul ; which soul praying to god in the name of christ , that blood not only in heaven , but sprinkled upon the soul , speaketh peace there . the spirit saith that to the soul , which christ doth in heaven . christ saith in heaven , i dyed for such a soul , the spirit saith in the soul , christ dyed for me , and the blood of christ is sprinkled on every particular soul . as christ in heaven appears , and intercedeth for me , so the spirit intercedeth in mine own guilty heart , that always speaks discomfort , till it be satisfied with particular assurance . christ dyed for me , and god is mine , and christ is mine . thus particular faith sprinkleth the blood of christ upon the soul . so that now my sins are not only pardoned in heaven , but in my soul . there is not only intercession in heaven , but in my soul . my soul goeth to god for pardon and for mercy , and rejoyceth in all the mercies it hath , and hopeth to have . what is done in heaven , is done in a mans soul by the spirit in some measure . 6. the last end is , that he might shew that our salvation is exactly wrought , that god is perfectly satisfied to the full , else he should never have risen , much lesse ascended to heaven . and therefore if we once believe in christ , for forgiveness of sins , and yet say , i doubt of salvation , it is all one , as if you should go about to pluck christ from heaven . the doubtful distrustful heart , till it be subdued by a spirit of faith , saith , who shall ascend to heaven , to tell me whether i shall go to heaven ? or who shall enter into the deep to tell me , i am freed from hell ? i am afraid , i shall be damned , saith the guilty heart ; till the spirit of god hath brought it under , and perswaded it of gods love in christ . say not , who shall ascend up to heaven ? for that is to bring christ down from heaven . and what an injurious thing is it to bring christ from heaven , to suffer on the crosse . this is a great indignity , though we think not of it , to doubt of our salvation , and not cast our selves on his mercy ? for as verily as he is there , we shall be there . he is gone to take up a place for us ; he is there in our name , as the husband taketh a place for his spouse . and if we doubt whether we shall come there , or no , we doubt whether he be there , or no. and if we doubt of that , we doubt whether he hath wrought salvation , or no ; and so we bring him down to the crosse again . who shall descend to the deep ? that is , to bring christ from the dead again : such is the danger of a distrustful heart . so that by christs ascending into heaven , we may know all is done and accomplished , all our enemies are subdued , god is appeased and fully satisfied , heaven is taken up in our room , and therefore labor for a large heart answerable to the large unchangeable grounds we have , for faith to pitch and bottom it self upon . therefore make this further use of this ascension of christ , and thereupon his intercession in heaven for us . he is there to plead our cause , he is there as our surety to appear for us ; and not only so , but as a councellor to plead for us ; and not only so , but one of us , as if a brother should plead for a brother ; and not only so , but a favorite there too : all favorites are not so excellent at counselling perhaps ; but we have one that is favorite in heaven , and is excellent at pleading , that can non-suit all accusations laid against us by the devil . he is the son of god , and he is one of us ; he appeareth not as a stranger ; for a stranger , as the councellor is perhaps for his clyent , but he appears as our brother . let us think of the comforts of it . he appears for us to plead our cause , with acception of his person and cause . for he , before whom he pleadeth , god the father sent him to take our nature , die and ascend into heaven for us , to sustain the persons of particular offenders . he must needs hear christ , tha● sent him for that purpose . where the judge appoints a councel , it is a sign he favoureth the cause . perhaps we cannot pray , are disconsolate , and vexed with satans temptations : the poor clyent hath a good cause , but cannot make a good cause of it ; but if he get a skilful lawyer , that is favourable to him , and before a favourable judge , his comfort is , his advocate can make his cause good . if we would confess our sins , as that we must do , we must take shame to our selves in all our distress , and disconsolation of spirit , we must lay open our estates to god , and complain , and then desire god to look upon us , and christ to plead our cause for us , and answer satan ; and when satan is very malicious and subtle , as he is a very cunning enemy to alledge all advantages against us , to make us despair : remember this , we have one in heaven , that is more skilful then he , that is the accuser of the brethren . that accuseth us to god , and to our own souls , that accuseth every man to himself , and maketh him an enemy to himself . but we have a pleader in heaven , that will take our part against the accuser of our brethren , and quiet us at length in our consciences . perhaps we may be troubled a while to humble us ; but remember that he is in heaven purposely to plead our cause . it is a good plea to god , lord , i know not what to say , my sins are more then the hairs on mine head , satan layeth hard to me , i cannot answer one of a thousand , i confess all my sins , hear me , and hear thy sonne for my sake , he is now at thy right hand , and pleadeth for me . and desire christ to plead for us . we have not only all the church to pray for us , our father , but we have christ himself to plead for us , and make our cause good . if christ saith , i shed my blood for this person , and appear now by virtue of my redemption ; and the condition of the covenant is , if we confess our sins , he is merciful to forgive , and if we sin , we have an advocate in heaven , to whom we must lay claim : the party hath confest the debt , and therefore the bond must be cancelled . he hath performed the conditions on his part , and therefore , make i● good on thine own part . and being the spirit hath shamed thee for thy sins , what can the devil say ? what saith paul ? it is god that justifieth , who shall condemn ? if god the party offended do justifie , who shall condemn ? it is christ that dyed , that is not enough , that is risen again , that is not enough , it is christ that rose again , and sitteth at the right hand of god for us , and maketh intercession for us , who shall lay any thing to the charge of gods elect ? let the devil accuse what he will , christ is risen , to shew that he hath satisfied , and is now in heaven , there appearing for us . oh that we had hearts large enough , for these comforts , then should we never yield to base temptations . it is against the pleasure of god that we should be disconsolate : therefore we wrong our own souls , and sin against our own comfort , when we let the rains loose by inordinate and extream sorrow . we lose that sweetnesse that we might injoy by giving way to discomfortable thoughts . indeed if a man examine his life from the beginning of his conversion , to the end thereof , he may thank himself for all his trouble . the sin against the holy gospel is a kind of rebellion against god , though we think not so , when we will not be comforted , nor imbrace grounds of comfort , when we have them . the comforts of god ought not to be of small esteem to us , the sweet comforts , large , exceeding , eternal comforts of god , we ought to esteem of them as they be , and therefore our saviour christ sendeth to them speedily . all scripture is to this end , for consolation , even the scripture that tendeth to instruction , and direction , that so men may be in a state of comfort ; for cordials are not good , but where there is purgation before . so all scriptures that are purging , to tell us our faults , they be to bring us into a comfortable condition . other scriptures that tend to instruct our judgements , and settle us in faith what is the end of all , if we walk , not comfortably towards god , and strongly in our places ? therefore when we look not to comfort , and joy in all conditions , we abuse the intendments of god. but i beseech you make not a bad use of it ; for if you know it to be so , if it worketh not gratiously on you , and winneth you to respect god the more , and love him , that is thus indulgent and gratious ; but go on in offending conscience , and break peace off , then at length conscience will admit of no comfort . many that have had excellent comforts , have made havock of their consciences , and will go on in spight o● ministers , in spight of their consciences , and gods spirit joyned with conscience , at length it is just with god to give them up to despair , wicked sinners that trample the blood of christ under their feet ; but for all other that strive against corruption , and would be better , it is a ground of marvellous comfort . i shall come to the message it self ; tell them , i ascend . he speaketh of that as present , which was surely to be . so we should think of our future estate , as if we were presently to go to heaven . faith hath this force , to make things to come , present . if we could keep it in us , and exercise it , could we live in any sin ? but that it is distant , that is the cause of sinning , we put off things in a distance , if it be at the day of judgement , that is far off , and therefore they will not leave their present pleasure for that , that shall not be , they know not when . but look on things in the word of a god , that is jehovah , that giveth a being to all , who hath spoken of things to come , as if present , and then you will be of another mind . faith is the priviledge of a christian , which maketh things a far off present . no wicked man but would leave his swearing and prophaness , if he saw the joyes of heaven , and pains of hell ; and it were no thanks to him ; but to believe god on his word , that these things shall be , that is the commendations of a man , and the excellency of a christian above another man. another man doth all by sense ; but the christian will trust god on his word . i ascend saith christ . we must not think of the asc●nsion of christ as a severed thing from us , but if we would have the comfort of it , we must think of it , as our selves ascending with him . think of christ as a publick person , and a surety for us , and then we shall have great comfort in that , that he saith , i ascend . god prepared paradise , before he made the creature , he would have him to come into a place of honour and pleasure . and so god before ever we were born provided a place , and paradise for us in heaven , that we might end our dayes with greater comfort . we may be streightned here , many a good christian hath scarce where to lay his head ; but christ is gone to prepare a place for them in heaven . and this may comfort us in the consideration of all our sins ; for sin past , and for corruption present , and for any sin that we may commit for time to come ; for any thing that is past , if we confesse our sins to god , he will forgive them : the blood of christ cleanseth us from all sins , even for the present corruptions that attend on us . we have one that stands between god and us as a surety , & he will give us his spirit to subdue our corruptions , and at length make us like himself , a glorious spouse . if we were perfect men , we needed not a mediator , and this may teach us comfort , rather because we are sinners , and daily subject to offend god. we have one to make our peace ; for time to come , if we sin , we have an advocate . when christ taught us to pray , forgive us our daily tuespasses , he supposed we would daily run into sins . we have an advocate in heaven every day to stand between god and us , to answer god , to undertake that at length we should cease to offend him , and for the present , we are such as he shed his pretious blood for , and he appeareth for us by vertue of his death , which is a marvellous comfort . we think if we commit sin , there is no hope ; but what needs a mediator , but to make peace between the parties disagreeing ? if all things were made up between god and us , what need of an intercessor ? but god knoweth well enough , we run into daily sins , by reason of a spring of corruption in us , which is never idle . and therefore we may daily go to god in the name of our advocate , and desire god for christs sake to pardon , and desire christ to intercede for us ; let us therefore shame our selves . there is not a christian but will be in himself apprehensive of being thrown into hell every day . there is a spring of corruption in him , and should god take a forfeiture of his daily rebellions , his conscience tells him , it were just . and therefore we must every day live upon this branch of his priestly office , his mediation . we must live by faith in this branch of christ , and make use of it continually ; for this will keep us from hell . and therefore if we sin every day , go to god , in the name of christ , and desire him to pardon us . this is to feed on christ , and therefore we should more willingly come to the sacrament . when we be in heaven , we shall need a mediator no longer ; for we shall be perfectly holy . we cannot think of these things too much , they be the life of religion , and of comforts , and it may teach us to make a true use of christ in all our conditions . poor souls that are not acquainted with the gospel , they think god will cast them into hell for every sin , and they live as if they had not an high priest in heaven to appear for them . the matter of the message is , christ ascendeth to god , as a common father , and god to him and them . he doth not say , i ascend to the father , that were no great comfort ; for what were that to them ? or to my father only : neither doth he say , i ascend to our father , for that is true in the order of it ; for he is not in equal respect the god and father of christ , and the god and father of us . and therefore he speaks of himself in the first place . i go to my god and your god. for he is first , and specially christs father , and christs god , and then ours ; as we shall see in the particulars . we have a common father , and a common god , with christ . god the father is christs father , by eternal generatiō , as he is god and man : we have therefore the nature of christ , ashe is god and man. there is this difference between gods being christs father , and the father of any else . first of all , god is christs father from eternity , god had a being , and was a father from all eternity . there is no man of equal standing with his father , he is born after his father cometh to be a man ; but christ is of god from all eternity , his generation is eternall , and therefore there is a grand difference . then christ is coequal with the father in glory and majesty every way . the sun is not coequal with the father , but christ is with his father . again , the son in other generations comes of the father , and is like the father , taken out of his substance , but of a different substance from the father ; but christ and the father , both the persons are in one substance , in one essence . the essence of the father differeth not from the essence of the son. we must remember this to give christ the prerogative , and preheminency , that god is his father in another manner then ours . he is his father by nature , ours by adoption . what he is by nature , we are by grace : though christ was intent upon his ascension , yet he forgetteth not this grand differrnce here , but mentioneth it . go to my brethren . we must not call him brother again , we may think of him as our brother ; but my god and my lord , as thomas saith . if the greatest person should call us brother , yet it is most behoveful for the inferior to say , my god , my lord , to acknowledge christ as a great person , and to make use of his love to strengthen our faith , not to diminish our respect to him in any way . it is his infinite mercy to tearm us brethren ; but when we go to him , we must have other tearms . thus we see how to conceive of christ after his resurrection . when he hath triumphed over all his enemies , and reconciled god by his death , then i go to my father , and your father . then he is a common father by virtue of christs satisfaction to divine wrath and justice , and victory and triumphing over all his enemies . so we must not conceive of god as our father ; but in reference to christs victory over death . god is our father by vertue of christs satisfaction to justice , and conquest over all our enemies . the god of peace , ( saith the holy apostle paul , in the epistle to the hebrews , in the conclusion of that excellent epistle , ) that brought you from death to life through our lord jesus christ . how cometh he to be the god of peace to us , which brought us from death to life , by our lord jesus ? why ? the resurrection of christ makes him the god of peace . who raised him ? he raised himself . but who together with himself ? the father raised him . and could the father raise him , if he were not reconciled ? but now he is the god of peace ; for peace is made by the crosse and blood of christ , the great peace-maker of heaven and earth ; now we may conceive of god under the sweet relation of a father . now this relation of a father teacheth us , as what we may expect from god , so what we ought to return to god again , and how we ought to carry our selves one towards another . 1. what we may expect from god , being a father ? we may expect whatsoever a child may expect from a father . god taketh not upon him empty names . he saith , he will be a father , not only called a father ; but i will be your father , and you shall be my sonnes , 2 cor. 6. ult . all the fatherhood , and all the kindred in heaven and earth , that is spiritual : the comfort of it cometh from god the father , reconciled to us in christ . the word in the original is so strong , that we cannot express it in english . fathers on earth are but poor fathers , and they be but beams of the fatherly affection that is in god. god will let us see by these beams of compassion , that is in a father to a child , what real compassion he beareth to us . the true reality of fatherhood is in god. and therefore when we hear of the name of father , think of whatsoever lieth in the bowels of a father to a child , and that we may expect from god our father , and infinite more . it is a great indulgence ; as a father pittieth his child , malac. 3. so god will pitty us . will a father cast off his child ? indeed he will cleanse the child . so god will take away our abominations , and purge us when we defile our selves : it is because of an eternal relation he casteth us not off ; we may expect from him indulgence , and it is an indulgence of indulgence . god needed no sonne , when he made us sonnes ; yet he had his sonne , and angels to praise himself withall . can we pitty and pardon a child , and will not god pardon and pitty us ? why should we conceive worse of him then of our selves ? will we give pitty to a father ? and not pitty to the father of all bowels and compassion ? and therefore think not that god will cast us off . god pardons us , and healeth our infirmities , and pittieth us , as a father pittieth his own child , psal . 103. it is a name under which no man must despair . what ? despair under the name of a father ? despair of mercy when we have a father to go to ? the poor prodigal when he had spent his patrimony , his body , his good name , had lost all , and nothing left , yet he had a father , and i will go to him . and so when we be at the last cast , and have spent all , we have a father : therefore go to him . what saith the church , isaiah 63. 64. doubtlesse , thou art our father : when the church was in a poor condition , though our righteousnesse be as a menstruous cloth , and we be defiled , yet thou art our father , we are the clay , thou art the potter , &c. so that it is a name of indulgence . you have his disposition set down by the father of the prodigal . the sonne saith , he will go to the father , the father runneth to him , and meeteth him , when he was coming , god runneth to us , and is ready to meet us , when we begin to repent of sin , and are sencible of our faults . he is more ready to pardon , then we to aske pardon . i touch only some principal things , that you may remember against the evil day and hour of temptation . he taketh not on him the relation of a father for nought , but will fill it up to the uttermost . it is no empty relation . 2. it is a name likewise of comfort . it is the speech of a natural man , a little punishment is enough from a father , he knoweth whereof we are made , he remembers we are but dust ; he knoweth we are not iron , nor steel , he knoweth our making , and therefore he will deal gently with us , when he doth correct us , it is as necessary as our daily bread , to have gentle correction to wean us from the world ; yet he doth it gently . a little punishment will serve from a gratious father . 3. it is a name likewise of provision , that we may expect from god , that he will in all our exigencies , and necessities , provide for us whatsoever shall be needful . what saith our saviour christ to the poor disciples , doubting of want ? it is your fathers good will to give you the kingdom , what then ? fear not little flock , he that will give you a kingdom , will not he give you daily bread ? viaticum , provision for a journey . he that intendeth us heaven , certainly he will provide for us here . and therefore in the lords prayer , before all petitions , as a ground of all , he putteth in our father , and therefore , give us our daily bread , our father . and therefore he will give us grace to sanctifie his name , and do his will , and forgive us our sins . expect all from our father , which is the ground of all . christ had much adoe to perswade his disciples , that they should not want necessaries , and therefore he makes whole sermons to strengthen their faith in this , your heavenly father knoweth what you stand in need of . the sonne cannot aske , but the father can interpret any sigh , any groan , and knoweth what we would have . and therefore being gods children , we may fetch provision from him in all conditions . 4. and with provisions , protection likewise , and therefore make this use of it ; in the temptations of satan , lie under the wings of our father . we have a father to go to , make use of him , make use of his protection , that god would shield us , that he would be a tower , as he is a tower , and the righteous man may fly to him . lie under his wings , he is a gratious father , and he hath taken this sweet relation on him for this purpose , that we may have comfort in all conditions . you see then what we may expect from god , by this sweet relation he hath taken on him in christ , to be our father . 2. this word , it is a word of relation , it bindeth god to us , and us to god. we are to honour him as our father . this one word is sufficient to expresse our duty to a father , and that is a word of reverence ; for it includeth a mixt affection of fear and love . and it is an affection of an inferior to a superior . he is great , therefore we ought to fear him . he is good , therefore we ought to love him . there is with him beams of majesty , and bowels of compassion . as there is beams of majesty , we ought to fear him as bowels of compassion , we ought to love him , so that fear and love mixt together , is the affection we owe to god , as our father . if we tremble , and are afraid to go to him , we know not he is loving . if we go to him over boldly , and sawcily , we forget that he is great : therefore we must think of his greatness , that we forget not his goodness . we must so think of his goodness , that we forget not his greatness : therefore go boldly to him , with reverence to the throne of christ . in the word father , there is more saving power then in ten thousand , it toucheth his very bowels , when a child wanteth any thing , and is in distress , let it but say , father , or mother , and the bowels of the parents yearn upon him . if god be our father , go to him boldly ; but with reverence , go with affyance to his bowels . oh it is a perswasive word . what cannot we look for from that majesty , that hath condescended to be called father , and to be a father to us in all our necessities ? either we shall have what we want and lack , or else we shall have that which is better ; he is a wise father , he answereth not alwayes according to our wills , but alwayes according to our good . he seeth it is for our good , that we are not presently cōforted . the physitian giveth a sharp potion . o i cannot indure , & the chyrurgion lanceth , oh i cannot indure it ; but the chyrurgion knoweth it is not healing time : even so we would be presently taken off from under crosses ; but god is a wise father , & knoweth how long it is fit for us to continue under the crosse . come to him boldly therefore , under the name of a father , that he may move his bowels , and surely will hear us . for as in psalm . 27. when all forsook me , my father and mother forsook me , but the lord took me up : fathers in the flesh , and mothers die ; but the lord taketh us up , he is an eternal father , and therefore a ground of eternal boldnesse with god , and of everlasting comfort . he was our father before we had a father in the world ; and he will be our father , when we shall cease to be in the world . they be but instruments under god , to bring us into the world , god is our true father . our other fathers are but under god , to give us a being , to fit us for heaven . he provideth the best inheritance and paternity for us in heaven . and therefore never be disconsolate , but remember , i go to my father , and your father ; which is a word of eternal comfort . he was our father from eternity in election , he will be our father to eternity in glorification . can a mother forget her child ? yea though she should , yet can i not forget thee , thou art written in the palm of my hand . god hath us alwayes in his eye . a mother cannot alwayes think of her child , she sleepeth sometimes ; but god is a father , that never sleepeth . the keeper of israel neither slumbereth nor sleepeth . and this is our comfort in all times , and for eternity . and therefore we ought to carry our selves to god reverently , and go boldly to him , and alwayes make use of him . and this we should learn likewise to maintain a sweet frame between god and us ; shall god open such an advantage to us ? shall god be our father , and bear the gracious eternal affection of a father ? and shall not we by prayer and faith , fetch from our father all we stand in need of ? as our saviour saith , you that be earthly fathers , when your children ask such a thing , will you deny ? and have we a father so rich , so loving , and shall not we have intercourse with him in all our daily necessities ? what a trade is open to us , if we know what a comfort is laid up in the sweet relation of a father . your father knoweth what we stand in need of ; and he will give thee the spring of all graces , not only a broken heart , a spirit of life , and vigor in his service ; but go to god , and he will give thee his holy spirit , which is the best thing next christ that can be . and therefore be incouraged to make intercourse between thee and god ; considering we have a brother in heaven , our nature is there , and our spirit is below , we have the best things in heaven , next christ , on earth , and god hath our flesh in heaven , by christ ; and therefore why should we not be much in prayer , and much in prayses in all our necessities . beloved , it is a comfort of that largeness , that i cannot express it ; i rather leave it to your admiration , that you may see what use to make of this sweet relation of father . 1. but we must know , that every one cannot say , my father ; for there are a company of men in the world , that may say in some respects , our father ; but in other respects they cannot . as our saviour christ saith peremptorily , john 8. 44. you be of your father the devil . they bragged of god their father , and they were of their father the devil . therefore consider who is fit to take this name into their mouths . my father , mark the disposition of the scribes and pharisees , and then you shall see who be fit to bragg of god as their father . they be very formal men , look to their outward devotion , who so devout as they ? they studied it ; but what were they for the inside ? they were malitious men , they were satanical men , men opposite to the power of religion , arrant hypocrites , painted sepulchres . it is no matter for complement , or formality , an hypocrite may have much of that in the eys of the world , yet may be a child of the devil for all that , and a pharisee for all that . thou maist be malitious against the truth , as the pharisees sought christs blood . a man may be like herod , seeking the blood of christ in his members , persecuting christ , as all cruel men do . they seek to devour christ in his professors , what they can , they disparage and dishearten them , they are enemies to the power of religion , and to the ordinances of god ; they be the children of the devil , and therefore have no reason at all to bragg , that god is their father . indeed an inward bitter disposition against the power of religion , though under any formality , is a character of a satanical spirit , & such cannot say , our father ; if they do , it is an usurpation ; for their true father is the devil ● . who then can say our father ? those that by the spirit of the father , and the son , by the holy ghost , are ingraffed into christ , by a spirit of adoption , and have the stamp of the father upon them . the likeness of the father , and of christ , whom god begetsto his own likeness , that are ( in a word ) like christ . christ is the first son , and in him , and for his sake , we are sons . he is the natural son , and they may say our father , that labor to express the disposition of christ , who is the first son. see this disposition of christ in the gospel , how marvellously patient he was under the hand of his father , obedien● to the death of his crosse , humbled , full of love , full of goodness . he went about doing good . do we th●n walk as christ did ? carry we the image of the second adam ? have we the patient , humble , meek disposition of christ in our measure ? do we love christ in his members , god in his image ? do we love the ordinances , and the power of re●igion ? this sheweth what we are , and is our conversation sutable to our inward disposition ? do we walk in light ? do we shew by our conversation , whose children we are ? do our speeches give a character of the inward man. if this be in us , though in never so small a measure , with comfort we may say , our father . but may not another man , that is not in christ , come to god under the sweet name of our father ? yea , he may come to him as his father by creation and providence , or sacramentally a father , or as brought into the church , and having god to create him , and to provide for him . lord thou hast shewed thy self a gracious father thus far , though i cannot from any inward perswasion say , my father . thus far as i can , i say my father , strive against our spiritual infidelity , believe god , and cast our selves on his gracious promises in christ , god will meet us at the same time , and he will send us his spirit , to make us his sons . and therefore let no man that hath been a wicked liver , be discouraged from going to god in the name of a father , in that wherein he is a father . lord thou hast created me , and preserved me , and it is thy mercy , i am not in hell : yet thou offer'st to be my father in christ , thou hast made gracious promises , and invited me ; and upon this , when the heart yieldeth to the gracious apprehensions of god as a father , there is a spirit of faith wrought in the heart presently : therefore think of the name of a father , and the very thoughts of it will bring the spirit of adoption . only it speaks no comfort to the bitter malicious satanical enemies of christ , and the power of religion , they be children of the devil . but now poor souls that groan under the burden of sin , let them think that god is a father , and of the mercies of god , though they do not see they be interested in them . by the very contemplation of the mercies of god in christ , and his inviting them , to receive them , the spirit of god will be wrought in the soul , whereby they may have confidence to come to god ▪ as a father . i desire you therefore to remember this , it is the first sermon of our saviour christ , after his resurrection , and therefore forget not to think of god as a father , and christ as a brother . indeed whatsoever comfort is in any relation , god and christ have taken it on them . a father is more comprehensive then any other title , christ is father , and husband , and spouse . and god is our rock and shield , and whatsoever is comfortable , he hath taken on him ; and in christ we may command him to be so . and if we had ten thousand worlds , they could not be compared to the comforts that arise from hence , that we can call god father . it is more to us , if we could improve it in our spiritual trade for heaven , then if we had a thousand worlds , especially in dayes of affliction , and in the hour of death . for it improveth whatsoev er is in the bowels of god for poor distressed souls . when nothing else will comfort , this will comfort , if we can say to god , father . though we cannot make a distinct prayer , yet if we can say , father , god can pick matter out of our broken language . now christ is ascended up to heaven , he doth us more good then he did , when he was upon the earth . the sun in the firmament yieldeth us heat and comfort ; but if it were nearer , it would do us hurt , or if further off , it would not do us so much good . god hath placed it ( being a common light of the world ) high , to inlighten inferior bodies , and to convey influence by means into them . and so christ the son of righteousness being ascended , and advanced to heaven , doth more good then on earth . and therefore saith he , it is for your good that i ascend . it is for our good that we have christ in heaven to appear there for us . i ascend to my father , and to your father . father is here taken personally , not essentially , though it be true in that sense , to my father , as the first person of the trinity especially . christ might well say , i ascend to my father now ; for he was risen again , and was mightily declared to be the son of god , by his resurrection from the dead . thou art my son , this day have i begotten thee , that is , this day have i declared thee . it is said of things , fiunt , cum pate fiunt , they are done , when they be open , and declared to be done . christ was the son of god when he rose again , because he was discovered by his glorious resurrection to be so indeed . and therefore christ may well say after his resurrection , i go to my father , and your father . observe from hence , that god in christ is our father . we say , relations are minimae entitatis , they are little entities founded on others ; but they are , maximae consequentiae , of great concernment . i beseech you , before i leave the point , give me leave to go on a little further in this , to shew that wonderful mercy that admirable goodness , which the tongues and hearts of all the men in the world , and angels in heaven are not able to express , that love of god which is contained in the relation he hath taken on him in christ to be our father . 1. consider who , and whom . who , the great god , that hath the son to solace himself in ; he did not adopt us , because he wanted sons , he had sons of his own , and sons of his love to sollace himself in , what need he have took traitors , rebels , enemies , to make them his sons ? oh it is a marvellous advancement of our nature , that god should in christ become our father . it is said , psalm 113. god abaseth himself to behold things below ; and indeed so he doth , ( with reverence be it spoken to his great majesty , ) he abaseth himself in regard of things below . in regard of us worms of the earth , that be enemies , yea devils by nature . for many ye shall see the devil in them , in their lying , and opposing of goodness . and god will alwayes have some amongst men , to shew others what they would be , if god left them to themselves . god abaseth himself to behold things below . not , that it is a diminution of majesty to do it ; but god in christ hath stooped so low , that he could go no lower , and he is advanced as high in our nature as can be . how could god become a man , a curse , god in the second person with us , god in the first person to be so near to us , as a father , and god in the second person to make him a father , to be so low as christ was , which is to be as low as hell it self . 2. consider to whom this message is sent . he is your father , even a father to you the disciples , now you are disconsolate . god owneth us for his children at the worst . he took our condition notwithstanding all our infirmities . when we be pronest by a work of the spirit to condemn our selves , then god is nearest to justifie us . when the poor prodigal said , i am unworthy to be a son , make me an houshold servant , you see how the father entertaineth him . so the poor publican dareth not lift up his eyes , and yet went away justified . david , when he could not pray , but murmur and rebell , and said in his heart , all men are lyars , yet thou heardst the voice of my prayer ; even then , when he could not pray , but groan , and sigh to god. i said , i am cast out of thy sight , yet thou regardest the voice of my prayers . when he said , out of a murmuring spirit , and rebelliousness of nature , i am cast out of thy sight . a speech that tended to desperation , yet god heard the voice of his prayer . when job said , i clothed my self in dust and ashes ; god said to him , i have accepted thee . when we by the spirit think our selves unworthy to be accepted , or to look to heaven , or to tread upon the earth , then god looketh on us , worthy in his son ; and never more worthy , then when we acknowledg our own unworthiness . go tell my disciples at this time , when they had dealt so unworthily , i go to their father . it is from his own bowels , and not any goodness in us , that he loveth us . he loveth the work of his own spirit , his own nature , that that is of his own . though the child hath many infirmities , yet the father seeth the nature of the child , and therefore loveth it . god seeth his image of holiness in us , in some poor measure , and he loveth his own in us . and he loveth our love to him , which is in some measure . though the disciples had got into corners , after their unkind dealing with christ , yet he knew they loved him . as where there is love , there will be a reflection of his love back again . and then god knoweth , if he should not shew mercy to sinners , he should have none to serve him on earth . and therefore saith the psalmist , psal . 130. v. 4. there is mercy with thee , that thou maist be feared ; that is , worshipped . if god were not merciful to sinners , where should he have any to worship him ? and therefore god sheweth himself to be a father , even to sinful creatures , even in their wickedness , he seeth his own nature in them . he seeth some love , some work of respect in them , and if he should not love them , he would have none to fear him . beloved , live upon this . i spake before of the love of christ . here is the love of god the father , who is content to be a father , even in our sinful condition . if god be a father to us , as to christ , then let not our hearts be discouraged in afflictions , persecutions , temptations . god was a father to christ in his desertion . god leaveth us to our selves sometimes , and we fear his love . did not he leave his own son upon the cross , my god , my god , why hast thou forsaken me ? & yet he ceased not to be a father . for persecution of enemies , was not christs whole life fill'd up with persecution , and yet a son ? for temptations , thou art tempted , and thinkest thou art none of gods children . satan did tempt our blessed saviour , that he might be a merciful saviour , and know how to succour thee in times of temptation : therefore be not discouraged , say not , when thou art deserted , persecuted , asflicted , tempted , god is not thy father ; for by that reason , thou maist argue , god was none of christs father , god was christs father , notwithstanding his desertion for a time , and notwithstanding his afflictions in the world , his persecutions of all sorts of men , and notwithstanding his temptations , god was his father still . this we must observe , father is not a relation to day , and none to morrow . it is an eternal relation . dum percutis pater es , dum castigas , pater es , saith augustine , while thou strikest us , thou art our father , whilst thou correctest us , thou art our father . parents are tender to their weakest and sick children , and god is most tender of all to them that be weak . go tell peter , and therefore never be out of conceipt of god , or christ , we cannot be in a condition wherein , on any sound grounds , we may run from god. but if this be so , let us learn of god to be indulgent . if it were to speak to ministers , i should be large to advise them to preach the law and the gospel . the very law is preached in mercy . the lord taketh a severe course ; but it is to order us . all gods severity is reducible to mercy , and christ : all his afflictions , humiliations , and abasements , do they come from unfatherly affection ? no ; but to draw us home to him . and therefore never be terrible to any ; but with a bowel of compassion , but with a mind that they may see themselves , and see the comforts they have in christ : we ought to be of his affection , the great pastor and bishop of the church . and so for ordinary christians , they should be indulgent one to another . some are alwayes cutting in ulcers , always wounding and tearing themselves with ill usage , and misconstruction , keeping themselves from growing up in a better life , by observing the infirmities of them that be better then themselves . oh , but go tell my brethren , that my father owneth them for his children , which may be a use of marvellous comfort to us . shall a child be always prowling for it self ? we think there is neither father nor mother , to take care for it , your heavenly father knoweth what you need . we ought to labor for contentment in all conditions ; for god is our father . and for others , if god be our father , let us look to others , that be our brethren , own them , and carry our selves to them as brethren . let the strong carythēselves lowly to the weak , it is a sign of greatest strength to be most indulgent . many account it great commendations on their part to be censorious , and to be severe ; i but that is the greatest part of their weakness , if they have any goodness in them . for who was more indulgent to the disciples then christ , who saw their weakness ? he bore with all their infirmities . where we see any goodness , let us bear with many weaknesses , we ought to be peaceable men , beati sunt pacifici , they that be appeased in their consciences , in sense of their own pardon , are ready to shew mercy to others . busie contentions , quarrelsom dispositions , argue , they never found comfort from god himself . if god be a father , and we are brethren , it is a levelling word , it bringeth mountains down , and filleth up vallies . all are brethren , take them in what condition you will , if they be great in the world , brethren of an high degree , yet brother levelleth thē . if they be of low degree , yet it filleth them up , & raiseth thē to the height in this brotherhood . and therefore go tel my brethren , tell them all ; for they be all equally brethren . if i were to speak to persons of quality , and great parts , as i am to speak to mean , let them be put in mind of their condition . nothing should raise us up so high , as to forget the everlasting relation of brother . infirmity should not so far prevail with us , as to forget that which the children of god have to eternity . and for other persons more eminent , if he be a king , let him not so mind that , as to forget all other . for all relations determine in death , and must be laid in the dust : all must stand on equal ground before gods barre , and they that have most to answer for , have the highest accompt of all : and therefore it is ground of humility to all . let them that are in greatest eminency consider this ; paul after conversion , could say , henceforth know i no man after the flesh . there is a great deal of humanity in the world , complement is very ordinary , which is the picture and out-side of humanity ; but christian love , which is , a degree above humanity : the apostle calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brotherly love , that is the scorn of the world . they will own a brother in office ; but owning them in the sweet bonds of brotherhood , as they are the sons of god , here is heaven , make much of them in that kind , that is a strange thing in the world ; but we must know what it meaneth , before we come to heaven , we must respect a christian , be he what he will be , under all his infirmities , if he hath a good spirit in him , which god the father seeth , and christ seeth . we must bear love to all saints . some will make much of an eminent man , that hath excellent parts , because there may be some countenance from such persons ; but here is sincerity that beareth love to all saints . he wraps them up all in the general tearm , go tell peter , amongst the rest , that hath offended , more then the rest . if you will know whether you be true brethren or no , or sons of god , or no ; make a use of tryal , by what is formerly delivered . i shall inlarge my self in that point , because all dependeth upon it . god is the father of all by creation ; he is the father in a general covenant , of all that receive the sacrament , and are baptized . but if they have no other relation to god but so , they may go to hell , as judas and others did : therefore we ▪ must know whether we may claim this relation of father , on good grounds or no , else it is an usurpation . 1. those that belong to god , the spirit of god witnesseth to them , that they are sons . they that are adopted , have the spirit of adoption in some degree , god sendeth his spirit into their hearts , that assures them , that they be gods children . and howsoever this is the first , yet god giveth some intimation by his spirit , that they look to god in another familiar manner then before , and he looks on them in a fatherly manner , so there be some intimations , and insinuations , and hints , though the spirit of adoption witnesseth not fully , and gloriously to the soul always , because we are not fitted for it ; but sometimes in great afflictions , and desertions . where the spirit of god is , there is communion with god in the spirit of adoption . and when the voice of the spirit of adoption speaks not lowdly , yet there is a work of the spirit : there is something in us renewed by the spirit , there is something of the new creature . when a christian cannot hear god say to his soul , i am thy salvation , yet a man may see a work of grace : there is a love to god , to the ordinances , to the people of god , a mourning because he cannot mourn , a sighing , because he hath not an heart plyable . he is discordant with his condition , when he is disconsolate , so that there is a work of the spirit helpeth him in his worst condition . besides , there is a spirit of supplication in some measure , though he cannot make set discourses to god , yet he can in a sweet manner lay open his sorrow and grief to god , and leave them in his bosom . they be broken words perhaps ; but god can pluck sense out of them . god knoweth the meaning of the sighing of his own spirit , though broken speeches . so that where there is any tongue for god in a man , there is a spirit of prayer , there is not a strangeness of god to go altogether by ; but the spirit hath a kind of acquaintance with god , and it goeth to god in a familiarity , and layeth forth grief , and putteth forth petitions , in another manner then the world doth . again , a christian in the worst condition ; god not only shineth on him through the cloud , but there is a spirit in him that sigheth , to go through all thick clouds to god. there is a spirit of supplication , and of love in some degree , for that is promised . the spirit shall help our infirmities , when we know not how to pray : the intercourse and communion with god is never broken off , where there is any spirit of adoption . therefore jonas and david , and the rest , though they could not pray , yet they sighed to god , and would not leave him . if they could not imbrace christ , they would touch the hem of his garment . they will not yield to the stream altogether , but strive against it . and though they be carried away with the strength of the stream , and see no goodness in themselves , yet they that be with them , shall see a spirit striving to another condition , then they are in . something of christs , something of gods spirit there will be in them . and take them at the worst , they will appear better then the civil man , that thinks himself a glorious man , though he hath nothing , but for shew and fashion , who would be in such a mans condition , without some brokenness of heart , some sighs ? 2. likewise we may know it by our sympathy and antipathy . our sympathy with them that be good , and antipathy to that which is naught . there is a love of that which is good . so things , good things are connatural to a good man. there is a relish in good company , and good things . as there is sweetness in the best things , so there is something in the children of god , that is answerable to the god whom they serve . he is never so out of tast , but he findeth his chief comfort in this thing ; and he is never himself so much , as when he is conversant in these things , though in different measure , sometimes more , and sometimes lesse . there is an inward antipathy to god in a proud carnal man , that hath not his heart subdued by grace , there is a contrariety to the power of that grace , which outwardly he professeth , and a sympathy with the world , and the spirit of the world . take a good christian at the worst , he is better then another at the best . i beseech you therefore , examine our dispositions , how we stand affected to things of an higher nature , then the things of the world , to spiritual things , how we can relish spiritual things , gods ordinances , & any thing that is holy ; surely , if there be the life of god , and christ in us , there will be a kind of cōnaturalness , & suitableness of taste to the sweetnes that is in holy things . to come to the next , mark the order here , go to my father , and your father . we are the sons of god at the second hand . god is the father of christ first , and then ours . he is his god first , then our god. this is a weighty point for directing of our devotion , that we may know in what order to look on god. see god in christ , see all things in christ first , and then in us . look upon him as father to christ , and then to us . look on him as a god to christ first , and in christ , a god to us . look on him , as having elected us ; but elect in christ first . see our selves justified ; but see christ justified first from our sins , and his justification declared by his resurrection . see our resurrection and ascension , and glorification in heaven , not directly ; but in christ our head , who is in heaven , and taketh up place for us . see god loving us ; but look on it in christ , who is sedes amoris . the next thing to god , is his son , and he loveth none , but in him . when we consider of any spiritual blessing , say with the apostle , blessed be god who hath filled us with all spiritual blessings in christ . otherwise we do not know our selves , nor god. whatsoever is derived from god to us , is through christ : all promises are his first , they are made to him , and to our nature in him , and they are performed for his sake ; he taketh them from god the father , and they be performed for his sake . he is the true aaron , we are but the skirts , the oyl that is powered upon his head , runneth down to his skirts , it runneth to the meanest christian ; but the oyntment of grace is first powred on his head . of his grace we receive grace for grace , and of his fulness . the first fulness is god himself , the second receptacle of all , is christ , god-man , the third are we ; we have it at the third hand . god emptieth himself into christ , as mediator . in him are the fulnesse of all riches , the treasures of all wisdom and knowledg , we are compleated in him , and in him we are full . his is not only a fulness of the vessel as ours is ; but a fulness of the fountain . and it is for our comfort that it is so , that gods love is to christ first . there is a firm foundation , when god loveth us in his son , and we are children in his natural son , in whom we are adopted , then our state is firm . o●r first state in the first adam was not firm ; but now our nature is taken into the unity of the second person , it is firm . so that the love and care , and fatherly disposition of god towards us , it is sweet to us , because it is tender to his son. it is eternal to us , because it is eternal to him . he can as soon cease to love his son , as cease to love us . for with the same love he loveth all christ mystical , head and members . there is not the least finger of christ , the least despised member of christ ; but god looketh on him with that sweet eternal tenderness , with which he looketh upon his son , preserving the prerogative of the head . oh this is a sweet comfort , that now all the excellent priviledges of a christian are set on christ , and then on us : and therefore we should not lose them ; for christ will lose nothing . when the favour of a prince is founded on his son , whom he always loveth , the affection is unalterable on the son ; and therefore the case is good . so gods favour to us is fo●nded on his love to his son , & therefore unalterable , and eternal : we should therefore look up to god in his son , put up all our petitiōs to him in his son , expect all from him in his sonne . he is in heaven for us , to do that that belongeth to us . expect all from god through christ , and do all to god through christ , love god in christ , and christ in god , our selves in christ , and our selves in the love of god. christ is in god , and god is in christ . god , and christ are in us , there is a marvellous sweet relation , and communion between god and us , and christ and us . it is a sweet communion , and mysterious to us . how sweet is the communion between the soul and the body , the soule being so spiritual , and the body a peece of earth . but what is this to the mystery of mysteries , when god takes clay and dust into unity of his person , and all this is for this union . the great and glorious union of christ to our natures , is , that he may take us into his mystical body , and so make us one with himself , and one with the father . he took our natures , that he might convey his fatherly goodness and love , and spirit to us . the sweet union of the two natures of christ , is to confirm union between the father and us , and christ and us . and we are never happy till we be assured , tha● we are one with christ , which is the issue of his excellent prayer . john 17. our blessed saviour fetcheth the comfort of our father from this , that god is his father first , and so to joyn both together , that god is our god , because he is his god first . it is a point very considerable , that whatsoever comfort we look for from god , and in god , we must see it in christ first , before we see it in our selves ; because we be but sons by adoption , and we have all we have from god through christ . whatsoever we see in christ , think this will belong to us . and whatsoever we look should belong to us , see it first in him . as verily as he ascended , we shall ascend , as verily as he rose , we shall arise . as verily as he is at gods right hand , we shall be there too ; for by faith we sit now in heavenly places with christ , and we shall judge the world , and be for ever with the lord. whatsoever we see in christ , interest our selves in it . and therefore we must not conceive of christ , as a severed person ; but conceive of our selves in union , and communion with christ our head , and to conceive of christ as our head and surety , and second adam . and as a quickening spirit , that communicateth all to us . and therefore when we are to deal with god , be sure to go through christ , as we expect all from god through christ , so give all to god through christ again . be sure to take benjamin with us when we go , & come cloathed with the garments of our elder brother , and do not doubt when we come with christ ; for else we dishonour christ : shall i come in the sweet name and mediation of my saviour , that hath perfected salvation , and not be accepted of god , when god hath ordained him for that purpose ? if we stagger , and doubt to receive any thing at gods hands , we wrong not only gods bounty , but christ the mediator ; carry this therefore all along with us , do all in him , and desire god to pardon all for his sake , and god will regard us . let us therefore make this use of it , and add this further , that if so be god is first the father of christ , before he is our father , and first the god of christ before he is our god , and that all our good is dependent upon what god is to christ first ; then doth not this follow from hence , that we should not only thank god for our selves ; but thank god for whatsoever he hath done to christ ; not only comfort our selves in it , but let god have the glory of it . and this the spirit of god in the holy apostles peter and paul led them to . ephes . 1. blessed be god the father of our lord jesus christ ; what ? and nothing but so ? nay , with a reduplication , blessed be god the father of our lord jesus christ , even because he is the father of our lord jesus christ , because out of his infinite depth of wisdom and goodness , he hath found out a way to save us in christ , to be a father to him , and in him a father to us . it is said of the virgin mary , a● generations shall call her blessed . why ? because she was mother of the person that was god : she was the mother of christ in humane nature , and of god , because we may not sever the persons . and shall we blesse the virgin mary , as mother of god , and not god as father of christ ? if she be the mother of christ-man , then god is the father of whole christ , and therefore blessed be god , not only that he is our father , and our god ; but that he might be thus with satisfaction to divine justice , he hath found out such a way to be the father of christ , and christ , as man , is an object of gods love , and predestination as well as we . we deserved nothing at gods hands ; but he found out ●uch a way by taking the nature of man into unity of his second person , and so became a father of christ , and of us . and therefore blesse god , who hath predestinated christ to ●e the lamb of god , that hath freed him from sin , and raised him from the dead , that hath carried him into heaven , and set him at his right hand , & ordained him to be judg of quick and dead . are these things severed from us ? no , they be favours that be ours in christ , his first , then ours . and therefore whensoever we think of any thing christ hath of his glory in heaven , as he is king of heaven and earth , and hath all power committed to him , glorisie god for it , and think of it , this is mine ; he is mine husband , my head , he hath taken up that glory , and whatsoever is in heaven , and injoyeth them , he hath taken it up for me ; and therefore we should blesse god for it . so the apostle peter , blessed be god the father of our lord jesus christ that hath begot us again to an inheritance immortal , undefiled , that fadeth not away , reserved in the heavens . he hath begot us to a lively hope , through the resurrection of christ from the dead . so it is from the resurrection of christ from the dead , that christ saith , god is my father , and your father : since gods justice is satisfied by my resurrection , that is , declared to be satisfied , i ascend to my father , and your father , to my god , and your god. i beseech you let us not lose the comfort of these things , since our saviour christ intendeth them for comfort . to come to the words . first christ saith , god was his god , and our god , because his god. in what sense is god christs god ? as mediator as man , both in regard of his person , and in regard of his office , god is christs god every way . see psal . 22. which is a psalm of christ , david being but a type of him in it , thou art my god from my mothers womb , and so god is christs god in his particular person from his mothers womb . for first , god was christs god , when by his holy spirit he sanctified him in his mothers womb , and brought him out into the world . let the foolish disputes of fryars , and dreams , and dotages of dunsical times go . but thou art my god from my mothers womb . and 2. he is christs god , because he saved him from the massacre of the infants . our saviour christ makes that prayer in psal . 22. on the crosse , my god , my god , why hast thou forsaken me ? 3. god was christs god in protecting of him in his young time , and afterward in going along with him still to his death , and in death , my god , my god still . he would own god to be his god still , when god had deserted him to his sense and feeling , yet my god still . so god was christs god , as christ was●man : take christ as mediator , god is the god of christ ; for god the father hath by his authority put on christ whatsoever he hath . the father hath sent him into the world . the father sealed him , the father set him out as a propitiation for our sins . the father hath declared him , and annointed him , and all these tearms of authority , whereby the father hath shewed himself to be christs god , even in his office of mediatorship . so in regard of the care of his person , from his mothers womb , and for ever , and in regard of his office as mediator , he might well say , i go to my god. in regard of the intimate familiarity , and acquaintance , maintained even on the crosse , he might say , my god. but the comfort of it lyeth in the second clause , that as god is the god of christ , so he is our god , because he is the god of christ . what is it to be a god to any ? in a word to be a god , is to be all-sufficient , to any , to be sole-sufficient , and to be self-sufficient . to be a god , is to be all-sufficient for every creature , to be all-sufficient , when nothing else can be sufficient . and to be self-sufficient , to be sufficient of himself , and therefore to reduce all back again to himself . now god is a god of himself , for himself , and by himself . god is all-sufficient , self-sufficient , sole-sufficient ; and whatsoever the creature hath , it hath it from him . there is ( in a word , ) in god , a sufficiency for all good and happiness , and an efficiency to apply that sufficiency for the good of the creature . and in particular to be a god to any , is to do that for a creature , that no creature in the world can do but god. to make it of nothing , to free it from misery , that it is beset withall , when no other can free it , to recover it again . god is jehovah , that hath a being of himself , giveth being to the creatures , that can make the creature of nothing , and being something , can make it nothing . now , if god be a god to any , he is not only to give being to us , in a certain rank of creatures , as we are advanced above other creatures , as to have a being , or a life of growing , or a life of sense , or to advance us to a life of creatures indowed with reason , whereby we are common in that fashion with angels , and understand god himself . alas , this were a poor priviledge , if it went no farther , then to set us in that rank of creatures , though a great favour . but considering us in a lapsed estate , it is a poor favour to leave us here . and therefore god is said to be our god now in a state of grace , when he advanceth us to an higher being and life , then all this , to a life of grace here , and of glory hereafter . when out of his soveraignty and power , he reduceth all to help forward his main end , the salvation of his in peculiar . so god is a god in peculiar of some that he taketh out of base mankind . there is a world taken out of the world , as augustine useth to speak . and thus he is a god not to bestow a life of grace , and supernatural being here , but a glorious condition hereafter in heaven ; and to make all things serviceable to that , that we may say , all is ours , because we are christs , and christ is gods. so that whatsoever befalleth a christian , is serviceable , and conducible to the main and last end . and that is for god to be god indeed , to make us his in christ jesus , to give us a new creation , and a new state , better then at first . now , what is the foundation of this , that god is our god in the covenant of grace ? we say it is founded on christ , god is christs god , and then our god , and that is the reason why christ is called emanuel , which is as much as to say , as it is expounded , god with us . not only because when he took our nature on him , there was god and man in one person ; but the meaning of the word is , christ is emanuel , god with us , by being god in our nature , and satisfying divine justice in our nature , hath brought god the father , and us together into a sweet covenant . so that god may be our god , and our father , notwithstanding his justice ; because all is satisfied by christ , who took our nature to die for us . christ is emanuel , because he hath made god and us one . so that god is our god , and not only so , but our father in him . thus you see how it cometh to passe , that god is our father by christ , who came to bring us again to god ; as his whole office was to bring a few that had been singled out of mankind to god again , from whom they fell ; for we all had communion with god in adam , but we lost it , and now must be brought again to god , which must be done by christ , god and man. thus much for the foundation of the point , that god is christs god , and god in christ is our god , to do all things for us , to bring us to an happy condition here , and an everlasting happy condition in heaven . we see here , it is brought as a ground of comfort , and so indeed it is . and we may observe from hence , that now by the resurrection of jesus christ , god is not only become a father to us , but a god. this is a ground of many cōforts , go tell my disciples , now i am risen again , & therefore justice is satisfied , and now they may have lively hope of a better condition hereafter . for god is my god , that hath raised me up , and who will raise up mine too : so that now we are copartners with christ , sharers with him in the fatherhood of god , and god is god in common with christ and us . this may well be brought as a point of comfort , if there were any comfort in the world of sweeter efficacy then this , our saviour would have sent it to his disciples . comfort being his main office , and his main end , he would have the best comfort after his best resurrection . and he picks this from amongst them all . go tell them , i go to my father , and their father , to my god , and their god. and therefore it is a pregnant comfort , and indeed no heart can conceive the comfort of it , that we have interest together with christ in god , and with the fatherhood of god. and both these the scripture joyneth together , 2 cor. 2. 6. i will be your father , and your god. to unfold the comforts more , god is said to be our god in covenant in christ . he is the god of christ , and therefore of us ; because he hath made himself over to us . a thing is said to be another mans , when the title is past to another man. now god hath as it were , past over himself to his believing children , and members of christ . he hath made over himself to them to be their god , as he was the god of abraham , isaac , and jacob , and all the patriarks , prophets , and apostles : so he is of every good believing christian , to the end of the world . god maketh himself over to be theirs , and ( as the scriptures stile is ) he is their portion and their inheritance , a blessed portion , a blessed inheritance , more to us , then if all the world were ours , then if heaven were ours , then if ten thousand worlds were ours ; for he is our god that can create millions of worlds more then this , if it were needful . habet omnia , qui habet habentem omnia . he hath all things , that hath him in covenant that hath all things . and therefore when the scripture saith , i go to their god , it implyeth , i go to him , that is , all in all to them , that is larger then their hearts can be ; for what heart can conceive the fulnesse of the comforts arising from hence , that god is our god. many know they need comfort of such a transcendent nature . the heart of man is so distrustful , so faithless , and the conscience is such a clamorous thing , and therefore he cannot think this is too much . i beseech you therefore , do not lose the comfort of it , that in christ god is our god ; though we can say of nothing else it is ours , perhaps we cannot say , great houses are ours , or great friends are ours , or inheritances ours , that is no matter , we can say , that is ours , which is infinitely more then that . we can say , god is ours in christ . nay , being exhorted to say by the spirit of faith , that god is ours in christ , all things in the world are ours . as you have it in that place of scripture , all things are yours , why ? because you are christs , and christ is gods. whether things present , or things to come , paul , apollos , cephas , life , death , all is yours , you are christs , and christ is gods , that is , all things must by a command from god , conspire to make us happy , affliction , or satan , or death , or trouble of conscience , or desertion , or every thing to help us to heaven . the curse is taken away , and there is a blessing hid in every thing that befalleth a christian , to bring him to heaven : therefore it is a comfort of infinite extent . all is yours , because god is yours . you shall see the extent of the comforts further by retail , as it were . if god be ours , then all is ours too ; what be they ? the scripture telleth you , and i should spend too much time in unfolding of them . 1. if god be ours , his wisdom must needs be ours , to find out wayes to do us good ; for his infinite wisdom hath found out a way in christ by satisfaction of his justice to bring us to heaven . he can make us go beyond all the policy of our neighbors ; for his wisdom is ours . 2. if we be in danger , his power is ours , to bring us out . 3. if we have sinned , his mercy is ours to forgive us . he himself being ours , his mercy must needs be ours . the whole being ours , it followeth out of the strength of reason , that the parts also must be ours . 4. in any want , his allsufficiency is ours , to supply it , or to turn it to good , and make it up in a better kind . 5. in a word , god being ours , whatsoever is in god , whatsoever god can do , whatsoever he hath is ours , because himself is ours . and therefore i beseech you , make this use of it , to get into christ by faith , to be one with christ , that so god may be our god. get faith above all graces , the grace of union , and the grace of communion , that being one with christ , we are one with him . god being ours , all is ours , yea the worst thing in the world is ours . if god be not ours , it is no matter what else is ours . alas , all things must be taken from us , we know not how soon , and we taken from all things else . what if we ha d a kingdom , as saul had , if we be forsaken of god , as he was . what if we had paradise , if we offend god , we shall be cast out ? what if we had the dignity to be apostles , if with judas we have not god , what will all come to ? what if a man should enjoy all the world , if out of christ , it would yield him no comfort . as the emperor said , i have gone through all varieties of conditions , et nibil mihi prodit : but it hath done me no good . if we had all what is it , but vanity of vanities , and not only so , but vexation . now when we have god to be our god , he is able to fill the soul . he is larger then the soul , and he is able to quiet the soul , he is the rest of the soul , the soul is quiet , in him is the center , as the place of quiet . if god be ours , then the soul resteth in it ; for god filleth the soul , and quiets the soul , and hath alwayes fresh comforts for the soul , infinite still to all eternity . there is nothing in the world , but we do as it were deflorare , take away the flower of it by use , and it becometh stale . though a man continue many thousand years in the world , yet he will be weary of all things in the world , because there is no freshness in them . it is finite , and the soul is larger then the comforts of the world . but in god is a spring of fresh comforts to everlasting . consider the things that inable him to be our god , to fill the soul , and to be larger then the soul , to quiet , and calm the soul in all the troubles of it , and then to have fresh springs of comforts , what a comfort is this to have god , for our god ? let it therefore raise up our souls to labor after our god , and never rest till we have some interest in this great portion of god , to be our god. when we can by faith go out of our selves to christ , and lay a right and just claim to god to be our god : this is a comfort that reacheth from everlasting to everlasting . it giveth us forgiveness of sins , when we had lost our selves , because we are in christ he hath forgiven us . in all extremities and troubles , when no creature can comfort us , it is his glory to shew himself a god. it reacheth to the resurrection of the body ; god is abrahams , and isaacks , and jacobs god , when dead , because he was the god of whole abraham , isaack and jacob , and therefore of soul and body . and it reacheth from all favours of this world , so far as is for our good , to all eternity , being our god , he will protect us from all extremities in this world , he will speak comfort to our souls , which nothing can do but god. when we be dead , he will raise up our dust , because he is our whole god , the god of our souls and bodies , and we shall be for ever with the lord. it is a comfort of wonderfull extent . vse 1. let us therefore make this use of it . labour to make him so to us ; for as he is to us , so god by his spirit is our comforter , who being satisfied , giveth us his spirit . we must make god our god , and then he will be a god unto us . these be mutual , wheresoever they be , wheresoever god is god to any , they by the spirit obtained by christ , have grace to make him so to themselves . what is it for us to make god a god to us ? it is this , to set up god a throne in our hearts , and to give him a soveraignty over all things in the world , that we may say in truth of heart , god is our joy , god is our comfort , god is our rock , god is all in all to us . when we give him supremacy of affection above all the world , we esteem nothing above him , we value him above all esteem , his loving kindness is better then life it self ; for else we do not make him a god to us , and then it is no comfort to hear all the comforts spoken of before . for all to whom he is a god in the covenant of grace , and have hearts to make him so , the spirit raiseth up their affections to make him a god to themselves . amor tuus , deus tuus , as it is said of old , what we love most is our god. what we joy most in is our god , what we relie and trust in most , is our god , as it was said of the wedge of gold . and therefore if any thing hath our affections more then god , or equal with god , that we make our god. it is a quaere of the greatest concernment in the world , to put to our hearts . what do i make my god ? as david putteth the quaere to himself : now lord , what is my hope , is it not in thee ? and so put this quaere to our selves . lord what is my joy , what is my hope , what is my trust , what is my comfort , is it not in thee ? if our hearts cannot make an answer to this in some sincerity , surely as yet we have not made god our god. time may be , that he may be so ; but till by the spirit of god we be brought to see an emptiness , and vanity in the creature , and a nothingnesse in all , in comparison of god , that we can say , whom have i in heaven but thee ? we have not comfort , because we do not make him ours by a spirit of mutuallity . where there is a covenant of grace , there must be a mutual making of god our god , as he maketh himself to us . alas we may be ashamed of it , the best do often forget themselves . oh how do men value the favours of a man , and the promises of a man , the seal of a man for such , and such a benifice , and how doth it grieve them to have the frowns of flesh and blood , the frowns of greatness ; but when their consciences tell them they are under guilt of many sins , and god is not in good tearms with them , how doth this affect them ? and when their consciences cannot say , they have promises sealed in christ , of the favours and mercies of god here , and hereafter : alas it is dead comfort , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 give me that which is present , and take you that which is to come , is the language of both . how few can say from sincerity of heart , that they make good to be their god. and therefore it is of greater concernment then we take it . vse 2. as it is a ground and foundation of comfort , so of all obedience to god , as it is prefixed before the commandements , i am the lord your god , you shall have no other gods but me , & do all in obedience to me from this ground . but much more now ; then he was the lord god that brought them out of egypt . but now god may prefix , i am your lord god in christ , that have brought you from hell and damnation , that intend you heaven and happiness , and therefore do so , and so . since this is the spring of all obedience , we ought to labor to make it good , and often to examine our selves , as before , what we make our god , and what we pitch our affections on . alas , is our soul for any thing but god ? hath not god made us for himself ? and will our hearts rest in any thing but god ? why then should we love vanity , and besot our selves ? when death comes , they may say as saul said , the philistins are upon me , and god hath forsaken me . death is on me , trouble , sickness , vexation of conscience is on me , and god hath forsaken me , i have no god to go to , what a miserable estate is this ? and therefore i beseech you , let us labor to have interest in the covenant of grace , to make it good , that god is our god in jesus christ . who giveth us a being to be christians , to have a new nature , to have a good being , but god ? who maintaineth and preserveth that being , but god ? and who keepeth and preserveth us , till we get into a glorious being in heaven ; but god , who is all-sufficient , self-sufficient , sole-sufficient , only sufficient , this god is our god now in christ . god is to us in a more special singular manner , then to other creatures , because he hath raised us to a more excellent being , not only as men , we being in the highest rank of creatures next the angels , and so he is a god to us , more then to inferior creatures , that have a more circumscrib'd and narrow being . man hath a large being , a reasonable soul , and is fitted by nature to have communion with god , who is wisdom it self , and with angels ; but all this were little comfort , unless we had higher degrees of being then this . if god be our god in christ , we have a spiritual being , which is as much above the dignity and prerogative of our ordinary being , as our being by nature is above the basest creature in the world . and so god setteth a stile upon us sutable to the excellency of our spirituall being : there is nothing excellent in the world , but we are learned by it . now to let out the advancement and excellency of the dignity we have from god in a special manner , to be sons , jewels , his portion , his diadem , to be whatsoever you can imagine , that is glorious and excellent . an excellent condition , though spiritual , and concealed from the world . gods children are concealed men , as you shall see afterward , they be hidden men , the world taketh no notice of them , because their excellency is seen with another eye , then the world hath . the god of the world blindeth the eyes of worldlings . they cannot see into the excellency of gods children , no more then they can know god himself , and christ himself . so you see what it is to be a god in nature and in grace , to be all in all unto us , to have our whole subsistance , and dependence in him , in him we live and move , and have our being , and well-being . in this , our excellency consisteth , that god is our god in christ , who was god , and that he might bring god and us to good tearms together , that he might make god our god , he was emanuel , god with us , to make god with us in favour and love . the god-head is nearest the humane nature of christ , of any creature , it is nearer to christ then to the angels ; for god hath not taken the angels into hypostatical union to be in the same person ; but god in christ is so near our nature , that there is an hypostatical union , they make one person , our nature being taken into the second person . by reason of this near union of the god-head to our nature cometh that comfort and near union between god and our nature , whereby god hath sweet communion with us in christ . god by his spirit , though not hypostatically , yet gratiously is one with us , and hath communion with us now as his children : so that sweet entercourse between god and us now , is founded upon the nearness of the god-head to our nature in christ , in whom it is nearest of all , in whom it is advanced above the angelical nature . and therefore our blessed saviour might well say , i go to my god , and your god , to his god first , and then to our god. now we may say , god is our god , and upon good grounds , because god is christs god , and in him our god , which is a point of singular comfort , and therefore i will inlarge my self further in it . doct. for god to be our god , especially in having that in our hearts unfolded , in regard of our spirits and best being , is the most fundamental comfort that we have . for from this , that god is our god , commeth all that we have that is good in nature and grace . whatsoever is comfortable commeth from this spring , that god is christ , is our god , our reconciled god. that gods nature , and ours now , are in good tearms . beloved , what cannot we expect from god , that is now becom our god ? what he is , what he is able to do , what he hath , all is ours , considering himself is ours . if we have the field , we have the pearl in the field . and therefore the wise merchant in the gospel , sold all for the field , wherein the treasure was . we have the field it self in having god , and we have all that god is , or can do for us for our good , even as we have christ , and all that christ is , or hath done , and suffered , and injoyeth , all is ours , because we are christs , and christ is gods , as the apostle saith , so that having god , we have all , because we have him that possesseth all , the creator of all , and preserver of all , and disposer of all . but to clear an objection a little , if god be ours , and all things else , how comes it that we want so many things . i answer , it is our own fault for the most part , we want faith to make use of , and improve this comfort . and then again we want nothing that is for our good , want it self is for our good . and observe this , our god is so powerful a god , that he maketh the worst things we suffer , a means to convey the greatest good oftentimes to us . if god be our god and father in christ , why have we sins ? why vexed with the devil ? why persecuted with men ? why streightned thus and thus and thus ? all this is for our good . god is our god by these , and in the midst of these , and is never more our god , then in the greatest extremity of all ; for then we come nearest the fountain : there is near and sweet communion between this god and us , when we take of the fountain . when the means are drawn away , the conduits of conveyance , and we have nothing to go to , but god immediatly : there is sweet communion , and sweetest comfort in heaven ; we shall have god in christ , who will be all in all unto us . we shall need no magistracy , ministery , food , raiment , or defence against cold , or injury ; we shall be out of the reach of satan , and all enemies , god will be all in all immediatly . the same god is all in all to us , either by means , or immediately . when means fail he conveyeth his sweetness , and his power immediatly , but ordinarily by means ; and what sight doth in heaven , faith doth now in some proportion ; for as sight in heaven seeth god in christ , all in all , and injoyeth that happy vision , so faith seeth god to be all in all , and christ to be all in all , though in an inferior degree to sight and clearness of vision : yet for the capacity of this life , we injoy god now , as they do in heaven . we have inward comforts when most deserted . god was never more near our blessed saviour , then on the crosse , when he cryed , my god , my god , &c. for then he found invincible strength , supporting him in the great undertaking under the wrath of his father . and so god is never neerer , then in extremity . in strength , though not in sense and feeling ; and oftentimes in feeling it self , we never have sweeter comforts , then in the want of all outward comforts whatsoever , when nothing else can comfort us but the presence of god. and we must know besides that , the state of a christian in this world , is an hidden condition ; for it is to the eye of faith , not of sense ; and therefore god is a god to his , though the world see it not ▪ there is a secret hidden influence , a secret passage between heaven and earth , that none seeth . who observeth the influence of the sun , or the sweet influence of the starres upon the earth ? light we see ; but there is a secret influence pierceth deeper then the light , to the very bowels of the earth whence metals come . where no light comes , there is an influence , though not discerned , and much more can there be influence of strength and power , and hidden comfort , though there be no sight . cannot god be our god , in regard of strength , supporting and supplying , though there be no visible and sensible comfort , though we see it not our selves . certainly the soul is upheld by an invincible strength in the worst condition that can be . therefore this is true , that god is our god in all conditions . let us make use of this . to what use is riches and friends , if we do not use them ? to what use is god and christ , if we use them not ? nostrorum est , utamur nostro bon● . he is ours , let us use him for our special good on all occa●ions . oh that we had faith answerable to our prerogative , it is a prerogative more then heaven and earth , that god is ours , and had we faith suitable , what kind of persons should we be in grace and comfort , and whatsoever is good ? therefore labor to make use of it ; but more of this after we have spoken of some rules of tryal , because whatsoever i may say this way may be misapplied . they be excellent comforts ; but perhaps saith the distressed soul , they belong not to me ; to whom it doth belong : perhaps it belongeth to me , faith another that is a stranger , and a carnal man , to whom it doth not belong . therefore our saviour giveth some notes of distinctions , to know whether god be our god or no. not to be much in the argument , yet to be plain in it . 1. god is their god in this peculiar manner that i speak , that is in the covenant of grace , not otherwise , and i speak not what god is by creation of man ; for so the devil is gods , and every creature . but the question is , whom god is a god to in the nearest bond of the covenant of grace ? that is the only comfortable relation that can be ; for if god be not our god in that , all other comforts will be nothing . it is better we be no creatures at all , then not creatures in the covenant of grace . it is therefore worthy the commending to you , especially considering our naughty hearts are prone to deceive us , sataa and melancholly , and temptations do make some refuse the comfort , and some presumptuous persons to snatch at it , when it doth not belong to them . those to whom god is a god indeed , in a sweet relation of the covenant of grace to be their god , as to the patriarks , prophets , & christ & the apostles , he giveth his holy spirit to witness so much to them . though the voice of the spirit is not alwayes heard in the best children of god , yet he giveth them the holy spirit , that though it doth not alwayes witness , yet it alwayes works something in them , which may be an evidence that they are gods. 2. now the spirit of adoption and sonship is known by a spirit of supplication especially . whom god is a god to , he vouchsafeth a spirit of prayer to go to him in all their necessities , which is an issue or branch of their faith . he giveth them faith to believe it , and prayer to make use of it ; for god will not give this great priviledge , without heart to make use of it , which is done by faith and prayer ; and prayer is nothing but the frame of faith , acts 9. as soon as paul was a good man , presently after his conversion , behold he prayeth . the child cryeth , as soon as born , and the child of god is known by his praying ; as soon as he is converted , an intercourse is opened between god and the soul , which a christian soul will never neglect . if they are plac't in the worst condition , they will pray to god , or at least sigh and groan , which is a prayer that god can make sense of . those that have any strong places of defence in trouble , they will be sure to fly to that in times of war , they will betake them to their castle , and place of munition . and so they that be gods in time of danger , run presently to god , he is their rock , their refuge , and place of defence , repair to him by faith and prayer . the name of the lord is a tower of defence , the righteous in trouble fly thither , and they are safe . a man may know what his god is , by his retyring in times of extremity . your carnal man if he hath any place to retire to , it is to his friends , to his purse to bring him out . he will go to that , which his instinct will specially lead him to in times of trouble . as every creature together with the nature of it , hath received an instinct from god , to go to the place of refuge , wherein it is safe , as the weakest creature hath strongest refuge . the conies a poor weak creature , hide themselves most strongly , out of instinct they have their own weakness . so gods child being privy of his weakness , and need of support and strength , hath the strongest support that may be , and runneth to his god. worldly men have many shifts , as the wily fox hath ; but a christian hath but one , but that is a great one , he goeth to his god in time of need . and therefore you may know who is in covenant with god in times of extremity , especially , by a spirit of faith , a spirit of prayer . in times of extremity , no man but a christian can pray with any comfort , with any sweet familiarity , abba father ; but they be like pharaoh : go moses , pray to your god. he had no such familiarity with god as to pray for himself . and so carnal men will say ; pray to your god. and many like devils , will have no cōmunion with god in their prosperity , but their whole life is a provoking of god to emnity by swearing , loose , debauched , irregular carriages , hateful even to moral men : their hearts tell them they be even like satan . vvhat dost thou come to torment us before our time ? what hast thou to do with me ? what have they to do with god ? they have scarce a bible in their chambers . if one , it is for fashion sake . and that they may not appear to be naught , they will hold conformity in publick assemblies ; but for private familiarity they have nothing to do with it . the shew of religion goeth under an opprobrious name ; but if they would put off the shew , it were nothing , and not make ostentation of what they are not ; but they have no communion with god in prayer . they will go for gods people , and own him for their god , when they have no trading with him , so much as by prayer . take heed we deceive not our selves , i beseech you , salvation dependeth upon it . 3. we may further try , whether our claim of god to be our god be a good claim , on good grounds , by our siding , by our partaking ; for those whom god is a god to in a peculiar manner , will be sure to side with god. god hath two things in the world , he prizes more then all the world , that is , his children and church . his cause and religion , they that be gods , will be sure to side with the church , they will stand and fall with the church , and the cause of religion , they will live and die with it . but a carnal polititian , that hath perhaps great parts of nature , he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the grecian calleth him , they be for all turns , they can bring themselves to any figure , like water that will receive any figure . take it , put it into a vessel that is square , it will be square ; put it into a round vessel , it will be round . how can they own god for their god when they will not seek him , and they are yet to chuse their god and religion . and because they will be sure to be safe in all times , they will own no religion in any time . and beloved , is it possible any such should say with confidence , god is their god ; will he own them that will not own him nor his church , nor his cause ? you know jehu cried out , who is on my side , who ? cast her out . and so god in doubtful times of danger , cryeth out , who is on my side , who ? stand out , appear , if you be on my side , if you be on my side , own my cause , if you be not on my side , if you have no degree of goodness , it will appear . christian wisdom is one thing , carnal policy is another thing . the wisdom of the flesh is emnity with god. many applaud , and think themselves for some body in this kind ; but this wisdom is emnity it self against god. when a man will be wise in a distinct kind of wisdom from god , when he will have a cause severed from god , & will not side with god , he must look that god will accompt him his enemy , and make him his ; but especially in the hour of death , and deep extremity , he shall not be able to look god in the face , to whom he hath been a traitor in the church , and in the cause of religion . and therefore as we will be able to own god for our god , especially in doubtful and dangerous times , side with the church , and side with religion . it was objected to that good jehonadab : a good man , have we any thing to do with gods enemies ? now there be two sorts of enemies , that we are especially to have nothing to do withall , if we side with god , enemies within us , and enemies without us . sin within us , we must take part against our sins , take gods part , and the spirits part against corrupt motions and affections . divinity must begin from within , else it is faction without . it is not religion , but faction , if the religion begin not in our hearts , and if we hate not sin in our selves . where there is true antipathy , the nearer any thing is that is opposite to our nature , the more hateful it is . he that hateth a toad , hateth it in his bosom most of all . and he that hates sin , as sin , hates it in his own heart most of all . and therefore they that will pretend religion , and be naught in their own particular , it cometh not from a true principle ; for they that will side with god , side with god in their own hearts , and be good men in their own particulars : therefore i beseech you , try your selves by this . likewise , 〈◊〉 men est●em sinne gods enemy w●●●esoever they see it , and so far as their authority and power reacheth , they will take gods part in themselves against themselves , and in the world too . i will not inlarge the point , because it cometh in by way of tryal , and i cannot but touch it as a tryal . thus you see how we may know whether we be gods or no , by owning his cause , and siding with him : you have some expressions in scripture to this purpose . micah 4. 5. all people will walk every one in the name of his god , and we will walk in the name of the lord our god for ever and ever . every man will walk and converse in the name of his god , they will own their god , and take part with him , and we will walk in the name of our god for ever and ever , and own his cause at all times , and constantly for ever , and ever . and likewise in esay 44. speaking of gratious times there , when men shall be bold for the lord , as in all times some men will. one shall say i am the lords , and another shall call himself by the name of jacob , and another shall subscribe with his hand to the lord , and tearm himself israel . god shall have his tongue , his hand , and all . he shall say i am the lords , he shall call himself by the name of god , he shall subscribe to it , and own the cause . 4. again , if we would know whether god be our god , we must know whether we may lay just claim to our god , as a peculiar god to us , or no , and that way in which god sheweth himself to be a god in peculiar respect to us . now how doth god shew himself a god in a peculiar respect to his children ? he sheweth himself to have a peculiar respect to them . 1. by peculiar gifts , when he gives to them , that which he giveth to none else : shall we imagine god to be our god , by common gifts , and common graces ? no ; for thou comest to hear the word , so herod did . thou receivest the sacrament , so did judas , so did simon magus . thou hearest the truth with some joy , so did the third ground . thou hast excellent part● , so hath the devil himself . but thou art in such a place of the church , teachest others , so did judas . are these evidences to try whether we be gods , or no ? what then is the peculiar gift , and love-token that god bestowes upon his favorites ? they be the graces of his spirit , especially in regard of god , an humble broken heart , and a believing heart , and a lowly heart , that goeth out of it self , that goeth unto god by faith , and towards man full of love , which argueth a great deal of self-denyal , when a man can love others with denyal of his own profit and ease . he that hath a humble , believing , lowly heart , hath more then all the world besides ; for he hath gods peculiar gift . many poor souls complain , as if god had no regard to them , and yet in the mean time , they have humble , broken hearts , which is more then if they had all the wealth and wor●h that the world hath , which have proud hearts never broken . the return of these favours will be comfort in death , and glory in heaven . what will the fruit of a believing heart be ? he hath god and christ , if he hath a lowly large heart to do good , he doth that which in the issue , shall further his accompt at the day of judgement , and there is the love of god shewed in his special favour . 2. so the love of god especially , shall be a special peculiar comfort , that the world is ignorant of , especially in times of extremity . inward peace of conscience , inward joy , and inward comforts , these are signs of love , that god bestoweth upon a man when he will own him in the worst times , and speak peace to his soul , when nothing in the world will speak peace . when the lyons roar , the great lyons of the world roar in extremity , he hath inward peace and joy , and comforts of the holy ghost , that inward intercourse of god with the soul , is a sign of gods peculiar love , when god speaketh peace to the soul , when he sheweth the light of his countenance , which david in the 4th psalm prefers before all outward comforts whatsoever . gods revealing of himself , as the scripture calleth it . when god revealeth himself to his , to be theirs , with peace and joy , and comfort , accompanying it , this is peculiar . 3. again , a peculiar favour and love-token of god , as to have seasonable and sanctifying correction . to have corrections when they be seasonable , when we be in a way of straying , and god will bring us home by correction , and when we have sanctifying correction , we find by experience , that all is turned to our good . if i find any thing turn me to my god , i know i am his : if my crosse be seasonable , and sanctified , he is my god ; for he takes that course with me , which he takes with his own people . these be singular signs of gods love , when he bestoweth the graces of his spirit , his comforts , peace and joy , though not largely , yet so much as shall sustain the soul . and then when he seasonably meeteth us , and will not suffer us to thrive in an evil cou●se . oh it is a judgment of judgements , to be hardned in sinful courses of life : how can it but end in desperation at length ? and therefore it is a great favour to be chastized , it sheweth , we are sons , and not bastard● . thus we see how we may lay just claim to this , that god is our god in a peculiar manner . 5. to name but one more , to distinguish a spirit of presumption , from a spirit of faith and truth , that god is our god , is this . 1. if we have grace to answer his dealings towards us . when we can eccho to gods dealings ; god hath chosen us , if we have grace to chuse him for our god. we may know he hath called us effectually , when we answer gods call : when he biddeth us believe , he giveth us an influence of power , to be able to say , i believe , lord help my unbelief . we may know , he loveth us when we reflect love again , and love him ; we may know he compasseth us , when we imbrace him ; we may know he delighteth in us , when we can delight in him , and his servants . whence is the strength of this argument ? from hence . all good things , whatsoever we do from god , is but by reflection . god shineth on us first , god owneth us for his first , and god must do so in the order of causes . god being the spring of all goodness , he must begin , we love him because he loved us first , else we could never love him : therefore if we love him and his truth , he loveth us , that is sure . vvhat have i in heaven but thee , and in earth in comparison of thee ? surely he owneth us , because in order of causes , we can have nothing but from him first . 2. and then again , out of the nature of conscience , if we can go boldly to him as a reconciled god , notwithstanding guilt of conscience , it is a sign he hath obtained peace of conscience , because it is the nature of conscience , if it hath not peace from god , not to dare to appear in gods presence . so then , when there is inward peace and love , answering to gods love , choice answerable to gods choice , apprehending of him , answerable to his apprehension , this reflection and return , and rebounding back to god , is an invincible argument , that god hath first shined upon that soul . god sometimes will let us see things in the effect , and hide them in thecause . perhaps he wil not perswade b● his spirit , that he loveth us , hath chosen us , and that we are his ; but he will work something in our hearts , because he will have us search our spirits , what good thing he hath wrought , what love , what choice of the best side are in any of these ; surely then god is theirs , though there be not an open voice , yet we may know , god hath loved this soul , and spoken peace to that soul , because we can return nothing to god , but he must shine on us first . therefore beloved , let us make use of this , and let us take heed of sacrilegious usurpations , that we do not usurp upon gods house , or god in a peculiar respect . indeed we may come to god , as his creatures , we are the workmanship of thy hands , and say the truth , though we be in a wicked course of life , but to say thou art my god in christ , i am thine , thou hast chosen me for thine ; when we have not chosen him for our god , nor loved him , nor his cause , nor sided with him , nor have any stamp of him on the soul , have nothing but common favour that castawayes have , as well as we , and the devils as well as we , ( for the devil● go beyond all men in parts , ) and yet to usurp the prerogative of being gods in a peculiar manner , and to be bold with the holy things of god , as if we were of his family ; this is a dangerous usurpation , take heed of it . and therefore they that live in courses of rebellion , and resolve not to mend , they take the holy things of god , as the psalmist speaks , psal 50. in an holy indignation , what art thou that takest my word in thy mouth , since thou hatest to be reformed . thou art an enemy to god and goodness , and wilt be so ; thou art in a course of rebellion , and wilt be so . the devils works you do , and will do ; can we not take the word of the covenant into our mouths , and shall we take the seal of the covenant ? therefore resolve to amend , else have nothing to do with god , do not add one sin to another . it is childrens food , and not for doggs , it belongeth to them of the family . if thou be none of the family , what hast thou to do with them ? if thou be of the family , whatsoever thy infirmities are , thou maist come boldly ; for the seals are to strengthen our weak faith . when the father is father of a child , the father will not cast away the child for breaking out with deformity , or lameness ; when god hath taken us into his family , infirmities cannot discard us . but i speak of them , that in a wilful opposite course of sin shew they never had to do with god in familiar entercourse , god never gave them a spirit to alter their natures . propriety and proportion , and suitableness of disposition go together , propriety joyneth with suitableness ; where god owneth any man , he makes them like himself by his word and spirit , that their natures shall be even and agreeable to holy things , shall have a tast of holy things . and where there is not suitableness of holy things , there is no propriety . will god own a man , and not make him suitable ? will god take his friend , and not give him a friendly nature ? he will not ; for he first fitteth our natures for communion with himself , else there can be no propriety . let us not deceive our selves ; but if vve find some beginnings of grace , and can say without arrogancy , or usurpation , doubtless thou art our father , our god , we be not worthy to be thine ; but we be thine . if we finde something that cast-awayes cannot have , some grief of heart for sin , some faith , some little measure of love , some love of truth , and inclination to the best things , then we may come boldly to increase our familiarity , and communion with god ; but otherwise it is dangerous to come to god , we approach a consuming fire , who shall dwell in everlasting burnings ? say they in isaiah , and if god be not in covenant with us , oh he will be consuming fire , everlasting burnings , and we but stubble , & it will increase spiritual judgment in us , hardness of heart , and going on from sin , to sin , till we be accursed for sin : therefore it is a fearful thing to be given up to hardness of heart , they that do continue in sin , god giveth them up to hardness of heart , to be insensible of his dealings with them . vse 3. if we can in any degree make it good , that god is our god , and we his people , then let us make use of it for our comfort in all times that we have a god to go to , though we have no friend in the world , yet we have him in whom all friends meet . if we have no comfort here , yet we have him in whom all comforts meet ; for all concenter in him . he hath father and friends , and worth and grace , and peace and comfort in him , and all is in him , if we go to him , we shall find a confluence of every thing that is good , suitable to any necessity of ours . and therefore let us learn to single out of god whatsoever may help us to be in covenant with him . he having made himself over to be ours , let us learn this wisdom to single out of god whatsoever is peculiar to our present condition ; for considering he hath made himself a god to us , he is all-sufficient for every turn : therefore out of his all-sufficiency , take out whatsoever is fit for any particular exigency . lord i am now in a straight , and want wisdom , thou in christ hast abundance of wisdom . christ hath in him all treasures . i now want friends , i want counsel , i want help , i want strength , god hath a fulness of all this for his children . he hath it not only to content himself , and look on his own happiness , but for his friends that be in covenant with him , that be in covenant with him , that be so near him , that he will own him to be their god. if you aske what is religion ? it is to know god , to have all-sufficiency in him for my good ; and then to make use of him by dependance on him for that good , and by advancing of him in giving him the due honour and thanks of it . and therefore we deserve not the names of religious persons , if we do not study what he is to his creatures in the covenant of grace . then make use of it by a spirit of dependency , and alwayes giving praise and thanks . this is our whole man , and what is all else ? nothing but trouble and vanity . get our bonds sealed , that he is our god , and then break with all the world beside , come what can come , or what will come , we are sure to be safe . it is a com●ort of wonderful large extent . the use of the sacrament is to seal that god is our god in particular , and that christ is ours , as verily as the bread and wine are ours . and let us desire the lord to seal to every one of our souls , that are to have communion with him in particular , that he in christ is ours . christ with all his merits , and the fruits of them , forgiveness of sin , and life everlasting , as verily as the outward man partakes of the outward seals , and then we shall come , and go away with comfort , and be made partakers of that end and use of the sacrament , for which our blessed saviour instituted it . having spoken before of common favours which devils and castawayes may have , as well as we , i shall inlarge my self a little in this , because it is a point of concernment . as in other sins we be like the devil , so in this sin a man is worse then the devil himself , if a man will be a common swearer , and opposer , and malitious against goodness , being only in love with some idle conceipt of his own , which he will have god himself stoop to , else he will not to heaven : he will not be saved but by his own foolery . a man that hath a bitter spirit against the power of grace , that is a common blasphemer , that carrieth a spight against religion , for him to say , god is his god , the devil will as well say so . he will say of paul and sylas , these are the people of god ; but he will not say himself is . for a man to live in sins against conscience , defend them , oppose all that opposeth his sins , and yet claim an interest , while that disposition standeth in him , it is more then satanical impudency , and it is extream hardening of the heart against all goodness ; for how many thousands in the church perish , and sink to hell under this presumptuous conceipt , i am gods , and god is mine , when the title is false , and the evidence false . and therefore is is a point deserving throughly to be examined continually , what those evidences of graces be , that we venture our souls and salvation upon . i will not stand much to presse the point . but you see the necessity of it , consider therefore i beseech you wha● i have s●id . if god be ours , there will be a separation , where there is an owning of god for our god ; there will be a separation from all that is not his , as well as a gathering to them that be his . the work of gods spirit in his children , is like fire , which hath two properties , to sever all heterogeneal and strange stuffe and drosse , and the like , and gather all the homogeneal stuffe of one nature . and so the works of the spirit gathereth to the soul so much as is good , and refines that , and severeth that which is contrary . that spirit of god , that telleth them that they be gods , it is is a severing spirit , and a uniting spirit , it severs contraries , and it uniteth things of the same nature , there is a joyning to what is good , and a separating of what is evil . i will add this farther , that wheresoever on good title , we can say , i am gods , there is a reflect act of the soul to say , god is mine . god hath put a light of reason and friendship into man. now friendship standeth in mutual office of duty and gift , where this is not , there is no friendship , no reconciliation , no owning on good tearms . the end why god saveth a company of men , and bringeth them to heaven , the body of christ , which we call the church , it is , that he may have eternal communion with them in the heavens , as he hath with the blessed angels , and in christ a nearer communion , then he hath with them . now how can this communion be , unless we turn to god , unless we have something to answer gods love . again note , god is ours , because christ is ours , the covenant is first made with christ , and then with us . whence we see a ground of particular application of that which we call particular faith , a ground of particular application , by a spirit of faith of god to us , and christ to us , that god in christ is my god , and your god. the ground of this is , as god offereth himself , we must apprehend him ; but christ offers god , and he knoweth how to offer him . he teacheth us how god is to be presented , and he presenteth him as our god , and our father , and therefore let us entertain him , as ours . thus you see a good ground of particular application of god the father , and christ to us in particular , in two respects , not only that every one in particular ought to have a particular faith , and not to think a general faith is enough to believe , as the church believeth ; but to have a particular faith of the object , not only of the subject , but of the object , that , that is his in particular , i go to my father and your father . god is the father , and the god of all the elect , and only the elect , and of every one of the elect , as we say in solidum : that is said to be in solidum , when every one applieth the whole to himself , without diminution of any part . the sum is in solidum to every one that will make use of it , to inlighten every creature that shutteth not his eyes . as a common fountain is no mans in particular ; for no man can say this is my fountain alone , and yet every man can say this is mine : so that every saint can say of god , he is mine in solidum , though he were alone , he may say god is mine . if ten thousands have him , yet god is his god. god careth for all , as if there were but one , and for one , as if none but he . god offers himself , not only to his whole church , but to every one in particular , and therefore of every one he ought to be apprehended . this is founded in all the great points and mysteries of religion . as for instance , what is the ground of all the petitions in the lords prayer ? our father . what interest have we to all the petitions , and to every article of the creed , if there be not a particular application ? i believe god the father to be my god , jesus christ my saviour , the holy ghost my sanctifier , remission of sins , and life everlasting is mine . we do no more then the devils . now every truth in scripture is written for our comfort , and shall it be no more comfort to us , then to the devils ? doth the scripture intend us no more comfort then the devils ? yes ; but the devil may say for the church , there is remission of sins , and a god and saviour ; but not for me , and that is his torment , he cannot come to particulars . so the sacraments are to seal a particular faith , as every one in particular taketh the bread and wine , so by a particular faith , every one may say , christ is mine , his death is mine , blood-●hed mine , remission of sins and interest of christ is mine . it doth not seal a general faith in the clouds , but a particular assurance , that it belongeth to every one . and so in the words of the catechise , the ministerial questioning of sinners , is intended , that every one that believeth , should apply it . if thou believest , and if thou believest , thou shalt be saved , and thy sins shall be forgiven thee . so that if we regard prayer and faith , if we regard the sacraments , or the use of the catechise , all inforce a particular faith . if we have not particular faith , we lose the vertue of all . so it is for the commandements ; put case , no man is named in particular , yet every one ought to ply in particular , that they ought to abstain from such a sin , and perform such duty ; if they do so , they shall be glorified , if not , they shall be punished . and there is the same reason in faith , as in obedience . a man is condemn'd in law , though not named in law , because the general is set down here , and every man ought particularly to apply it , i ought not to have done so , and so . so that it overturneth the end of all , if a man labor not for a particular faith . to go farther . now if i disablethis interest of particular faith of gods love , and christs love , ● loose the comfort of weak faith where it is true . what condition were they in now , when christ biddeth them go ? had not some of them denyed christ , and had they not all forsaken him ? and yet notwithstanding , go tell peter , and tell them all , i go to their father , and their god. so that the interest that a soul hath in christ , who hath true faith , though a weak faith joyned with many infirmities , the interest he hath in christ is not broke off , as you see by the example of the apostles . and therefore i beseech you , let us comfort our selves in this , labouring for a particular faith , and then labor to maintain our interest notwithstanding our infirmities and faults , notwithstanding our sins past . let not satan rob us of our claim , that god is our god , and father in christ . let us learn of christ , we cannot have a better pattern . what doth christ on the crosse , when he had the sins of all the believing world upon him , and had there been ten thousand times more , it had been all one , to so infifinite a person god-man , he had made full satisfaction to gods justice . but having so much upon him , did it take away his claim of god , as his god ? it did not , but still he said , my god , my god. was it a claim that did him any good ? was it a useful claim ? yes , for it was made good by his resurrection and ascension , and therefore he might well say , i go to my god , and your god. i have overcome the wrath of god due for sin , and therefore when i that had all the sins of the world upon me , acknowledged god , to be my god , and underwent the burden of gods wrath , and satisfied for all sin , you may well say my god , not only from the pattern of christ , because he did so , but as a cause ; i may say so , now because christ said so then ; for he hath fully satisfied his father , who had laid that burden on him : you therefore that have particular burdens of your own sins , and have not that other ; but have a conscience troubling you , it is for good , because if you believe , that is taken away . but put case you had the guilt of your own sins , and of many sins beside , what is that to this of christ , who had the guilt of all sin ? and therefore let no guilt hinder you from a spirit of faith , to say , my father and my god. is christ ascended to heaven , to be a mediator of intercession to appear before god ; for whom ? is it not for sinners ? what work is there in heaven for a mediator , if we were not daily sinners ? christ that hath satisfied for sin , biddeth us after satisfaction , to think of god as a father , and to think of his ascension , even for this end , to appear before god for us as our high-priest , to make daily peace for us . his blood is of everlasting efficacy . and if abels blood cried for vengeance , the blood of christ crieth for mercy . as the appearing of the blood of abel spake for vengeance , so the very appearing of christ speaks enough for mercy to the sinner . it is a comfortable clause , that in hosea 2. 19. where god saith , he will marry them in everlasting mercy : so that mercy is part of the joynture of the church . god will marry them in mercy ; in what mercy ? in pardoning mercy ; as the husband is to bear with the wife , the weaker vessel , not to put her away for infirmities . shall we attribute mercie to men , and not to god ? can a friend bear the infirmities of a friend , and a huband of a wife ? & cannot christ bear the infirmities of his spouse ? and therefore never think that our infirmities may hinder our claim : you see it did not here . but , go to my father , and your father . this comfort we shall be driven to make use of sometime or other , & therefore make use of it now . but you will say , this is not comfort for common sort of christians , it is not , and i intend it not for them . it is childrens bread , and it must not be cast to doggs : therefore they that have not god for their god , and live in any sin , they can lay no claim to him ; for they serve another god in their hearts , their vile courses are instead of their god , and in their affections above their god : and therefore let them not think any promise belongeth to them in that course . let them think of god , as a consuming sire , as everlasting burnings , while they be such , and that their peace is as the peace that the soul hath when the strong man holdeth all in possession . when the conscience is speechless , and god hath given them up to hardness of heart , which is a desperate peace . this belongeth to them , that are resolved not to live in any sin , that have given themselves up to god : and yet by reason of the remainder of corruption , are driven to make use of that petition , which christ bids them to pray , forgive us our daily sins . hence issueth this truth , that a christian may be assured of his salvation in this world . for first of all grant , that we ought particularly to apply , as god offers himself to us , and that no infirmities , nor sins hinder this claim , then what followeth ? but a christian believing , and repenting of his sins daily , may be assured that he is in the state of grace , because there be grounds of particular application , that therefore which seems to disable that interest , hinders not at all . and therefore labor to maintain that comfortable state of assurance , by all means ; the grounds of it is , particular application , notwithstanding all sins and infirmities whatsoever , because satan envieth it most , because it is a state wherein we honor god most . i will not enter largely into the point , because i have spoken of it in other texts ; but for as much as concerneth this time , we must labor for that , without the which we cannot go through that which god calleth us to . 1. there be many duties and dispositions that god requires , which we cannot be in , without assurance of salvation on good grounds ; what is that ? god bids us be thankful in all things , how can i know that ? unless i know god is mine , and christ is mine , can i be thankful for that which i doubt of , and think i ought to doubt of ? therefore it is such a state , without which i cannot perform other duties , and particularly the grand duty of thankfulness . and what a pittiful state is this , that a man should not be thankful for christ , nor heaven , nor for the state of another world , that there should be such great matters , and yet they cannot thank god for them . 2. again , god enjoyneth us to rejoyce . rejoyce , and again i say , rejoyce . can a man rejoyce , that his name is written in heaven , and not know his name is written there ? the disciples were very weak now , and yet notwithstanding all their infirmities , they loved christ , they cast themselves upon him , and had not chosen another saviour . therefore rejoyce that your names are written in heaven , and how can a man rejoyce , that knoweth it not to be so ? by gods writing of the law in a mans heart , he may know his name is written in heaven . can a man alwayes rejoyce , if he hath not grounds why ? 3. again , god requires chearfulness , god loveth a chearful giver , and a chearful doer . it is the disposition , that is required in every thing , give me thy heart in every thing thou dost . alas , how can i perform chearful service to god , when i doubt whether he be my god , and father , or no ? shall not i labor for a heart to yield chearful obedience , doth it not come deadly off ? surely it doth . we ought to comfort our selves , and how can a man comfort himself in a condition full of uncertainties , no comforts are comfortable without this , that god is our god , and our father , unless we know this ; comforts themselves are not comfortable unto us . none of the comforts we have , the comforts of this life , are not comforts to us , when the soul saith , perhaps god feeds me to slaughter , and perhaps i have these mercies as my portion in this world , and how can he be comfortable , when he apprehendeth not , that they issue from a spring of love , alas , comforts themselves are uncomfortable . and therefore shall not i labor for that , without which i cannot be comforted , especially it being a disposition for our good , to be thankful , and chearful , and joyful , and large hearted . 4. god requires a disposition in us that we should be full of incouragements , and strong in the lord , and that we should be couragious for his cause , in withstanding his enemies and our enemies . how can there be courage in resisting our corruptions , satans temptations , how can there be courage in suffering persecution , and crosses in the world , if there be not some particular interest we have in christ , and in god , it cannot be so ? unlesse we will denie obedience to all duty injoyned , we must have this assurance which enters into all , which is the spirit that quickeneth , and enliveneth all . therefore labor for it . 2. else we shall take away the grounds that god inforceth good duties from in scripture , as he doth inforce duty from this ground . as elect , see ye put on bowels of compassion . i beseech you by the mercies of god , rom. 12. offer your selves as a sacrifice to god alas , i know not whether i shall have mercy or no ; why take away your ground , and overthrow your principles . and therefore shall not we labor for that state of soul wherein we are fitted to be in that disposition , and to perform duty as god would have us . i therefore beseech you labor for assurance of salvation . that we may maintain it the better , see the grounds of it . it is not in our perfection , for then the poor disciples , where had they been ? alas they had dealt unfaithfully with christ ; but the ground of firmness is on gods side , the certainty is on gods part , not ours . tell them i go to my father , and my god , and their father and their god. though we make breaches every day , yet god breaketh not , as mal. 3. verily i the lord am not changeable , and therefore you are not consumed . we change , ebbe and flowe , are to and fro , up and down every day , varying in our dispositions , though there be some root and seed of grace in us alwayes , yet there is a change in our dispositions every day , but it holdeth on gods part ; and therefore christ nameth not any qualification in them to build comfort on , but my god , and your god , will yet maintain the relation of a father to you , that have not dealt as you should do , and maintaineth the relation of a god , notwithstanding your fall . so that we maintain not our assurance on any part in us , but on gods love . whom he loveth , he loveth to the end . our god unchangably loveth us , in whom there is not so much as a shadow of change . and therefore in the last of the hebrews , it is called an everlasting covenant . the god of peace that brought again from the dead our lord jesus the great shepherd of the sheep , through the blood of the everlasting covenant . by the blood of christ there is an everlasting covenant , god will be our god to death , and in death , and for ever . for this relation being on gods part , extendeth it self from forgiveness of sins to life everlasting . it is alwayes , the blood of christ is the blood of an everlasting covenant . i will marry thee to me for ever . it holdeth sure on gods part . let us therefore labor to maintain this assurance of salvation from gods love . 2. but for our comfort , we must do our parts too , though it begin with god. it beginneth on gods part . he loveth us first , and imbraceth us first , and we must love again , and imbrace again . we must desire of god grace to answer relation . therefore i will prescribe some rules , how we may say , god is our god with comfort . that we may have the comfort of it , by making good our interest in him , to make it good that we are sonnes , as well as to call him father , that we are his people , as well as to call him our god , his spouse , as well as call him our husband . and because this cometh from god , joyn this withall our endeavors . lord thou must begin , i desire to shew my self as a spouse to thee , but thou must discover thy self to me . i desire to love thee , but discover thy love first , all i can do is but reflection . thou must shine on me first , so desire god to reveal himself more and more , in christ jesus , and then we cannot but carry our selves to him , as we should do in our relation . this day we must perform the relation on our sides : there be two words that go to this heavenly bargain . the covenant consisteth of two parts . now de●ire god , by his grace , to inable us to do our part , for he doth both . and desire him according to his promise , to teach us to love him , and to write his law in our hearts to do what is good , and circumcise our hearts , and give his holy spirit . we aske no more , then he hath promised , and so go boldly to him . lord , thou hast made a covenant with us , we cannot keep it without thee , thou hast not only promised grace and gifts , but the grace to perform the covenant on our parts must come from thee . and this god will do : therefore in the use of means attend upon him , and looking to him , we shall have grace to do our parts , and then maintain this assurance , without which we cannot live as christians should live . that we may further maintain this relation , that god is our god ; let us labor to get into christ , for it is in him that god is our father , and to grow up in christ , to growe more and more , to grow up in faith , and in all grace . a gratious christian never wanteth arguments of assurance of salvation ; it is the dead-hearted christian , the careless christian : therefore labor , as to be in christ , so to grow up in the knowledge of christ . and so to know god in christ , labor to see the face of god in christ , for in him are all the beams of his love , as the beames of the sun in a glasse are gathered , so the beams of all gods love meet in christ . so lovely is god in christ , whatsoever we have in christ , it is from god in christ . and whatsoever we have from god , it is through christ , therefore growe in the knowledge of christ , in faith in christ . to this end are the sacraments , that we might growe up in him , and be fed into christ . and then we may make right use of it , as the ordinance that god hath sanctified for this end . and as god doth take us out & set a stamp upō us , so labor to make choyce of god more & more , & choice of god in christ ; for there be the 2. objects of our faith & love . chuse god for our god , & esteem him above all , and renounce all other , and resign our selves wholly to him , for all is ours , when god is ours . he setteth us apart from other men , taking us out , and appropriateth us to himself , chuseth us for his jewels . i beseech you labor daily to chuse god to be your god. if we say , we are gods , let us make choyce of him at the same time , and appropriate him with our choyce . he is mine in particular , there is renunciation of all others . i have served other gods heretofore , the world , and the flesh , and the favor of man have been my god , but they shall be my god no more : if we chuse him not , and appropriate him as ours , and renounce all other , and give our selves to him , we cannot say he is our god : this we should practice every day : in the solicitation of sin , or despair for sin , make use of this choice and appropriation , and resignation : if we be tempted to any sin , why i am not mine own , i am gods , i have chosen him to be my god , i have appropriated my self to him , i have renounced all other , i have offered my self to him , therefore what have i to do with sin , with this temptation , i have taken the sacrament on it , that god is mine , and christ is mine , with all his benefits , therefor e if there be any solicitatiō to sin , make this use of it ; & so we shal grow in assurance of our interest in god , when we can make use of it on all occasions . if when we be moved to any sin by satan , or our own flesh , which is a devil within us : this is contrary to my covenant , this is contrary to the renewing of the covenant , so often renewed in the sacrament , & therefore i will not commit it . it is contrary to the state i am advanced to , and contrary to my relation , god is my father and my god ; and therefore i must be his , and what have i to do with sin ? what hath pride to do with a heart bequeathed to god ? what hath lust and filthiness ? what hath injustice , or any thing else that is sinful , to do in a heart that hath dedicated , and consecrated it self to god , who hath given up himself , and all he can do , and to whom we have given up all we have , and shall we give our strength to sin and satan , his enemies ? thus we should grow in assurance , exercising the increase and knowledge of our interest . i beseech you therefore let us use these and the like things to make god our god. and if any temptation for sin be joyned , as satan cannot but solicit to sin ; so he laboreth when we have sinned , to tempt to despair for sin ; for they be the two wayes by which satan prevails . now fetch comfort against both from hence . god is my god , and my father , and christ teacheth them to call him so ; and therefore notwithstanding sin , i may go to god , and call him father . the disciples , though their sin was great , yet on their humility they were to acknowledge god to be their father , and their god. and therefore answer satan ; i ought not to abuse and break off , and deny my interest in god , as my father , and my god , for any sin , because the disciples did not so ; and christ hath taught how to make use of god , and to acknowledge him for my comfort . we cannot have a better guide then god , and therefore never think of god , but as our god and our father , and labor to answer all satans temptations in that kinde from hence . 3. again , this assurance that god is our god in christ , and our father , is wrought by the sealing of the spirit , and sanctifying of us : therefore take heed , we grieve not the spirit of god. gods spirit moveth our hearts often times in hearing the word , or reading or praying , when we have any good motions , or when we entertain them , and therefore do not grieve the spirit of god , whose office is to seal us to the day of redemption , to assure us god is our god , and our father in christ . grieve him not , least he grieve us , by reaching and tormenting our consciences , and that is the way to maintain our interest . take heed of crossing the spirit , especially by any sin against conscience . conscience is gods deputy , grieve not the spirit , grieve not conscience , for conscience is god deputative , it is a li ttle god within us . and therefore if we will not alienate god from us , to whom we have given our selves , if we be true believers , do nothing against his deputy and agent , the spirit that sanctifieth us , and sealeth us to the day of redemption . this is the way to maintain assurance , that god is our god. for men may be led with a spirit of presumption , and say , god is my god. but if conscience telleth them , they live in sin against conscience , and the motions of the spirit , and suppress them and kill them , as birthes that they would not have grow in their hearts , then they cannot say , god is my god , but conscience telleth them they lie . and therefore i beseech you , labor for an holy life . that faith that maketh this claim , that god is my father and my god , is a purifying faith . it is a faith quickening the soul , a faith purifying , a faith cleansing . faith is wonderfully operative , especially having these promises ; what promises ? i will be your god and your father . having such promises , let us cleanse our selves from all filthinesse of flesh and spirit , and grow up in all holiness in the feare of the lord. and therefore labor for that faith that layeth hold upon this priviledge . god is our father , and our god ; make it good by this , that it be a purifying faith , an operative faith , that worketh by love , that sheweth it self in our conversation . the more we labor , and grow this way , the more we growe in assurance of salvation . beloved , favor cannot be maintained with great persons , without much industry and respect , and observance of distance . a man , that will maintain the favor of great persons , must be well read in their dispositions , must know how to please them , and yield them all observance and respect . and shall we think then to preserve respect with god , without much industry and holiness ? it cannot be . and therefore give all diligence , ( not a little ) to make your calling and election sure . it requireth all diligence , it is worth your pains . we live on this , that he is our god , and will be our god to death , and in death for ever more . that god is our god to everlasting , that he is of an equal extent with the soul , he liveth to fill it , and make it happy . our souls being of an eternal subsistance , therefore it standeth us upon to give all diligence to make our calling and election sure , else it will not be maintained . why do not christians injoy the comforts of this , that god is their god in christ , more then they do ? the reason is , they be negligent to maintain intercourse between god and them . we must know our distances : there must be reverent cariage to god. a loose christian can never injoy the comforts of god. he is so great , and we so mean , we ought to reverence him , we ought to love him with fear , and rejoyce with trembling . humble thy self to walk with thy god , where there is a great deal of humility , it maintaineth friendship . we cannot walk with god , as a friend as abraham is said to be gods friend . we must acknowledge our selves to be dust and ashes , know him in his greatness , and our selves in our meanness , if he will maintain this to our hearts , that god is our god. if we be careful to maintain this , surely he that delighteth himself in the prosperity of his servants , will delight to make himself more and more known to us , that we may be assured of our salvation . all that hear me , are such as have not yet made choice of god , to be their god , or have made choice . let me speak a word to both ; for there be many that yet have their choice to make , that have other lords , and other gods to rule over them . let them consider , what a fearful state it is not to be able to say , in regard of life everlasting , god is my god and my father . they can say , they be gods creatures ; but what a fearful condition is it` not to be able to say , god is my father ? will not these know , whom he is not a god to in favor , he will be a god to in vengeance . he must be friend or enemy , there is no third in god. god and the devil divide all mankind , they share all . if thou be not gods , and canst not say so , on good titles , thou art the devils . yet god is daily pulling men out of the kingdom of the devil , by opening their eyes to see their miserable condition ; yet all go under these two grand titles , gods and the devils . if thou canst not say , god is thy god , then the devil is thy god ; and what a fearful condition is it to be under the god of the world by a worldly , carnal disposition ; and perhaps thou maist die so , if thou be not careful to get out of it . if god be not our god , he is our enemy ; and then creatures , angels , devils are against us , conscience against us , word against us , all against us . if he be for us , who is against us ? if he be against us , who is for us ? a terrible condition , and therefore get out of it , i beseech you . but how shall i doe ? is there mercy for such a wretch ? yea , he offereth himself to be thy god , if thou wilt come in : wherefore serveth our ministry , the word of grace ? but to preach life to all repentent sinners ? he that confesseth and forsaketh his sins , shall have mercy . and therefore god hath ordained ambassadors of peace to proclaim , if you will come in . and he intreateth you to come in , and he chargeth , and commandeth you . you be rebels , not only against him , but enemies to your own souls , if you do not . and therefore i beseech you , if you be not yet come in , adde this more , you be sacrilegious persons , if you be not christians in earnest , have not you given your selves to god in baptisme ? and have not you in your lives given your selves to lusts , which you renounced at your baptisme ? now you have alienated your selves from god , to whom you were dedicated . did not you ingage your selves to god in your baptisme ? and is not he willing to receive you ? he thought of you , when you could not think of your selves . and therefore as it bindeth you over to greater punishment , if you will not come in , but continue sacrilegious persons from god , to whom you have dedicated your selves , so god preventeth you with mercy . he incourageth by the seal of election in baptisme , to make it good by faith , without which it will do no good , being but a seal to a blank : therefore how many incouragements have you to come in ? take gods gracious offer , he giveth you time to make your peace , it is nothing , but wilful rebellion to stand out against god. for they that have given themselves to god , and now renewed their interest in him , by the sacraments , let them conceive , what a word of comfort they have in this , that christ is theirs , and god is theirs . what an ocean of comfort is it , when all things leave you , as all things will , ye● we have god , that will be a god for evermore . at the time of death , what comfort will it be to say , god is mine , christ is mine . life is mine no longer , world is mine no longer , friends forsake me , but i am interessed in god , and have made covenant with god , who is a god for ever , the covenant i have made , is an everlasting covenant . it is of that largeness , the comfort is , that the angels themselves admire it , the devils envie it , and it is a matter of glory and praise in heaven for ever . therefore make much of such a priviledge , that is the envy of devils , the admiration of angels , that is the joy of a christians heart here , and matter of glorifying god for ever , world without end . that god in christ is become his god here , and for ever , it is a ravishing consideration . it is larger then our hearts , here be comforts larger then the capacity of our hearts . cor vestrum soli deo patere debet , our hearts ought all to lie open to divine things ; for they have more in them , then the heart can contain . if we will shut them , shut them to worldly things . oh the comfort of a christian that hath made his state sure , let him glory in the lord. there be three degrees of glory , in all , let him glory under hope of glory , glory in afflictions , and glory in god , that is , we glory in god to be our god. that in the sharing , and dividing of all things , god hath given himself to us , and what an offer is this ? that when god divideth the world to the children of men , you shall have this , and that , but you shall not have me . but to his children he hath given himself , and he hath nothing better to give , and indeed there is nothing else needs ; for there is more in it , then we can speak , but that when god divideth all things , he should give such a share as himself : is not this a glory , that a poor creature should have god to be his , and all he hath to be his , to make use of it in life and in death , it is worth all the world ; it is worth our endeavors to make our calling and election sure , when we may have this comfort from it . finis . notes, typically marginal, from the original text notes for div a93249-e100 prutitus disputandi scabies ecclesiae . sir h. vvotton . ideo conversa est , quia angeli assurrexerunt praesentiae christi . gerfon . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i. e. se domum versus praeter virum suum qui subsequebatur ipsam . junius in anal . in gen : notes for div a93249-e760 exodo 25. 20 , col. 1. 20. ministery of angels towards christ . luke 2. 9. 10. luke 22. 4● . john 10. 12. act. 1. 10. heb. 1. 14. psal . 34. 7. luke 16. 22. mat. 24. 31 presence of christ comfortable . weaknesse of faith now seen . 1 cor. 6. 9. when christ speaks the angels are silent . christs first words after his resurrection . misapprehensions of christ in good men . mat. 11. 28 passion clouds understanding . act. 17. 81 mat. 11. 28. esay 40. 11. love , a willing grace . cant. 8. 6. nothing can comfort the grieved soul till it heares the voice of christ . ing●ntes d●lores stupent ▪ christ takes notice of all 〈◊〉 ▪ rabboni the believing soul is never satisfied till it comes to heaven . obser . 1. cathedra● habet in caelis qui cord● d●cet observ . 2. necessity of hearing note . christ can easily comfort . god is the beginner of all saving works object answ . the motions of the spirit must not be slighted . alloquenti christ● fideles respondent . 1 sam. 3. 10. grace a graduall work . quest . reasons why god defers mercy . james 1. 4. mat. 15. mark 7. 27. 28. communion with christ is the christians life . directions to re ▪ injoy christ . gen. 45 3. psal . 63. caution . mat. 28. 1. mark 16. 9 luk. 24. 1. joh. 20. 1. where to find him . luk. 2. 46. christ conveyeth himself to us by the ear , and by the eye , first by the word and sacraments . the excellency of the sacrament . ● cor 6. 2. caveat . the teachings of christ by his spirit are powerful , and cannot be resisted . general promises must be particularly applied . christ● dying for sinners , is no comfort to the soul , but by a particular application . spiritus dei , & dei , & hominis secreta cognoscit . john 20. 27. love to christ cannot be satisfied without the injoyment of christ . sense much affects carnal men . christ after his resurrection is to be touched by faith , and not by sense . the regenerate knoweth no man , no not christ himself after the flesh . joh. 4. 24. extern● dei placere nequtunt . hos . 10. 11. ●rduum & difficile est in fide vivere . christ not to be touched , because not ascended . non solum significat tangere , sed ad hae●ere , cōglutinari . esa . 52. 11. 2 cor. 6. 17. a tabernaculo im piorum hominum recedite . num. 16. 27. mitte fid●m in caelum , & tetigisti . christs care of mourning souls . charity . mat. 5. 24. god uses weak instruments to effect , great matters . 2 cor. 4. 7. 1 king. 17. 4. quest . answ . rom. 8. 29 rom. 8. 17 heb. ● . 14. christ not ashamed to be neerly related to us . joh. 15. 15 1 cor. 11. 3 1 cor. 12. 27. ephes . 5. 23. john 2. revel . 22. object . answ . relation to christ must not be denyed because of sin . luk. 15. 21 tentatio , est ad christum eundi opportunitas , ut nobis succurrat . vanity of popery & popish orders . mark 9. 24 relyance on christs comforts . the consideration of christs free grac● and love keeps from desperation . a christian is confessor . mark 8 ▪ 18 deserting of christ is betraying of him comfort in that christ is our brother . christ in glory owns his churches cause . use of exhortation by faith to labor to be one with christ . john 1. 16 faiths usual work . christs calling his disciples brethren , adds much to our comfort . faith presents things to come , as present . love teacheth what it knowes . humility will be instructed in what it knowes not . christ ascended into glory , forgets not his people in debasement . it is the high●st honor to be a member of christ . by faith in christ both sin , death and hell are overcome . the freedom of a christian . the christians dignity . satans objection . the christians reply . christ to be believed , and not satan . mother , and brother in spirit , is preferred before ▪ mother and brother in the flesh . christians are fruitful trees of righteousnesse . the world knowes not the excellency of gods people , and therefore regards them not . the constancy and humility of christ . christ speedy in comforting . object . christ takes his ow● time to comfort the humble soul . christs love constant . question . resol . gods love is constant because grounded on his own eternall purpose . fu●damenta ta●en stant inconcuss● syo●is . christ by death reconciles us , by his life he saves us ▪ obj. answ . trusting in christ takes off trouble . the links of salvation hold firm on gods part . gods love ●n iterable . in darkest times christ is near to comfort . simile ▪ note . the churches care to find her beloved . christs sweet and comfortab e sp●ech ●o his beloved . christs high commendations of his spou●e note . reason 1 ▪ kindnesse shewed after dejection is very seasonable . reason 2. christ deals not with us after our deserts . reason 3 ▪ satan by laying guilt to our charge labors to carry us further f●om god. comfort to those that sh me themselves john 2● ▪ 15 , 16 , 17 we are not so ready to come as christ is to receive . well m● when christ and the soul m●et together . presumptuous sinners . the most humble christian , most subject to be discouraged . rom. 5. 20. object . answ . jer. ● . 1. comforts against great sins . our comforts fail not , because he is god and not man , note . difference between a carnal and a gratious heart . sin imputed to christ as our surety . faith makes things absent present . saints look forward as christ did . till we come to heaven , our desires are unsatisfied . simile . notes of our spiritual resurrection . heavenly mindednesse . converse with the world , be not defiled with the world . heaven injoyed on earth . quaere . reasons of christs ascension . our enemies conquered , and god appeased by christs resurrection . victory & triumph . heb. 9. 24 ▪ christs blood speaks mercy and pardon . the spirit h●r● , and christ in heaven here together . his resurrection & ascension declares the father to be satisfied to the utmost . rom. 10 , 6. 7. christs intercession . apoc. 12. 9 christ more skilful to save , then satan is to destroy . the super excellent advantage of gods people , above the world . 1 joh. 21. rom. 8. all scriptures are for consolation . the flighting of the ministry is the havock of conscience faith makes all present . fath the christians priviledge . think on christ as ascended with him . ephes . 5. 20. 1 joh. 2. 1. mat. 6. 12. go to god for pardon of sinners in the name of christ . to rely on christ is to feed upon him . god is first christs god and father , and then our god & father . how god is the father of christ . christ coequal with his father . joh. 20. 28 1 col. 20. god a father . all comfort is from god reconciled to us in christ . mal. 3. 17. father is a tearm of indulgence . luk. 15. 18 gods infinite love to a sinful man. heb. 12. 6. a name of provision . luk. 12. 32 luk 12 ▪ 30 father is a name of protection pro. 18. 20 what we owe to god as a father . fear god for his greatness , love him for his goodness . gods wisdom and love . god keeps the best things till the last . esay 49. 15 , 16. psal . 121. 4. faith and prayer fetcheth all from god. mat. 7. 9. 10. mat. 6. 8. god not a father in christ to the wicked the hypocrite disposition . to whom god is a father . christs disposition the character of a gratious christian . quaere . solution . no sin should hinder us from going to god as our father . the name of father speaks no comfort to the malitious enemies of christ . simile . rom. 1. 4. heb. 1. 5. gods unexpressible and wonderful love to mankind . psal . 113. 6. our nature advanced in christ , as high as can be . god a father to his disc●nsolate disciples . psal . 117. 11. job 42. 6. 8 gods love to us is from his own bowels , not from our goodnes● . if mercy were not shewed to sinners , none could be saved . comfort in afflictions . mat. 27. 46 god christs father in all his persec●tions . the law necessary to be teached . contentation in all conditions to be laboured for . humility a lesson to be learned from brotherhood . 2 cor. 5. 16. love to the saints the highest mark of sincerity . notes of adoption . god may be our god , though we cannot alwayes , make it even sighs & groans pierce through thick clouds get to god. good things connatural to good men . how to go to god in prayer . ephes . 1. 3. 1 john 17 mans insinite happiness by christ . clay and dust taken into unity of the person of god. ephes . 2 6. all we have , or can expect to have , must be obtained through christ . use . blesse god for christ as well as for our selves . luk. ● . ●8 . christ as man the object of gods love and predestination as well as we . 1 pet. 1. 4. how god is christs god. god our god in the state of grace . 1 cor. 3. 22 , 23. the covenant of grace founded on christ . by vertue of christs resurrection , god is not only our father but our god. god our god in covenant with christ . interest in god great comfort . even afflictions & satan himself conspires to make us happy . eccles . 1. 2. eccles . 2. 17. never rest till god be made our portion . god our joy , our comfort , our rock , our all . examine our hearts what we make our god. it is of eternalconcernment , to make god our god. exo. 20. 2. do all for god in obedience god gives us our being and wel being , and doth all for us till we come to heaven . humane nature nearer to christ then the nature of the angels doct. what god is , wh●t he is able to do , what he hath , all is ours . answ . want it self is for the good of gods people . god all in all immediatly in heaven . use . simile , pro. 18. 20 go to god in things of extremity , by faith and prayer . exo. 9. 28. the wicked outwardly make a shew to fea● god ; but hate him in their hearts . a carnal man professes hi● own safety before the advancement of religion . rom. 7. 8. the fearful condition of a wicked man at the hour of death . who are gods enemi●t . a christian is a good man in his own particular . quest . answ . the humble man more excellent then the proud . peace of conscience inward joy and comfort , signs of love . mark 9. 24 psal . 73. 25. arguments of gods shining upon the soul . caution . to call god our god , when he is not so , is an usurpation full of danger . psal . 50. 16 , 17. simile . propriety , by ●itting our natures for communion with god. heb. 12. 29 esa . 33. 14 comfort in our interest in god. particular exigencie supplyed by his all-sufficiency . religion is to know god , ●nd to make use of him for good , to honor him , and to be thankful . sacrament seals god to be ours . man by some sins worse then the devil . gods spirit both a severing spirit , and an uniting spirit . friendship in mutual office of duty . doct. god to be apprehended as he offers himself . particular application of christ how grounded . sacraments seal a particular faith . failings do not cut u● off from christ . if christ hath satisfied for us notwithstanding our infirmities , we may call god our god. heb. 12. 24. mercy part of our mariage portion . object . answ . use . assurance . joy springs from knowledg . luk. 10. 20 gods service must be performed with chearfulnesse . no worldly comforts can satisfie the soul . assurance earnestly to be labored for . 3 col. 12. grounds of assurance . assurance maintained to us on gods part . john 13. 1. heb. 13. 20 hos . 2. 18. rule● to know how god is our god. simile . god and christ the objects of fai●h and love . interest in god an argument against sin . the flesh a devil within us . that god is our god , ●nd our father is ground of infinite comfort . assurance that god is our god , wrought by the sealing of the spirit , and the spirits sanctifying . conscience is a little god within us . 1 joh. 3. respect with god preserved with much industry & holiness . 2 pet. 1. 20 psal . 2. 11. the fearful condition of those that have not god to be their god. the office of the ministry is to pr●ach life to all repentant sinners . god preventeth us by his mercies . god our comfort in the losse of all things . 1. glorie under hope of glory . 2. glory in affl ctions . 3. glory in god. 2 pet. 1. 10 the glorious feast of the gospel. or, christs gracious invitation and royall entertainment of believers. wherein amongst other things these comfortable doctrines are spiritually handled: viz. 1. the marriage feast between christ and his church. 2. the vaile of ignorance and unbeliefe removed. 3. christs conquest over death. 4. the wiping away of teares from the faces of gods people. 5. the taking away of their reproaches. 6. the precious promises of god, and their certaine performance. 7. the divine authority of the holy scriptures. 8. the duty and comfort of waiting upon god. / delivered in divers sermons upon isai.25 chap.6,7,8,9 verses, by the late reverend, learned and faithfull minister of the gospell, richard sibbs, d.d. master of katharine-hall in cambridge, and preacher at grayes-inne, london. perused by those that were instructed to revise his writings. sibbes, richard, 1577-1635. 1650 approx. 353 kb of xml-encoded text transcribed from 84 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a93248 wing s3736 thomason e599_13 estc r206386 99865546 99865546 117791 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. a93248) transcribed from: (early english books online ; image set 117791) images scanned from microfilm: (thomason tracts ; 92:e599[13]) the glorious feast of the gospel. or, christs gracious invitation and royall entertainment of believers. wherein amongst other things these comfortable doctrines are spiritually handled: viz. 1. the marriage feast between christ and his church. 2. the vaile of ignorance and unbeliefe removed. 3. christs conquest over death. 4. the wiping away of teares from the faces of gods people. 5. the taking away of their reproaches. 6. the precious promises of god, and their certaine performance. 7. the divine authority of the holy scriptures. 8. the duty and comfort of waiting upon god. / delivered in divers sermons upon isai.25 chap.6,7,8,9 verses, by the late reverend, learned and faithfull minister of the gospell, richard sibbs, d.d. master of katharine-hall in cambridge, and preacher at grayes-inne, london. perused by those that were instructed to revise his writings. sibbes, richard, 1577-1635. [16], 156, [6] p. printed for john rothwell at the sun and fountaine in paul's church-yard, neare the little north-doore, london : 1650. 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2008-02 pfs batch review (qc) and xml conversion the gloriovs feast of the gospel . or , christ's gracious invitation and royall entertainment of believers . wherein amongst other things these comfortable doctrines are spiritually handled : viz. 1. the marriage feast between christ and his church . 2. the vaile of ignorance and vnbeliefe removed . 3. christs conquest over death . 4. the wiping away of teares from the faces of gods people . 5. the taking away of their reproaches . 6. the precious promises of god , and their certaine performance . 7. the divine authority of the holy scriptures . 8. the duty and comfort of waiting upon god. delivered in divers sermons upon isai . 25 chap. 6 , 7 , 8 , 9 verses , by the late reverend , learned and faithfull minister of the gospell ▪ richard sibbs , d. d. master of katharine-hall in cambridge , and preacher at grayes-inne , london . prov. 9. 1 , 2 , 3 , 4 , 5. wisdome hath builded her house ; she hath hewen out her seven pillars . she hath killed her beasts ; she hath mingled her wine ; she hath also furnished her table . she hath sent forth her maidens ; she cries , &c. who so is simple let him turne in hither , &c. come eate of my bread , and drink of my wine that i have mingled , &c. perused by those that were intrusted to revise his writings . london , printed for john rothwell at the sun and fountaine in pauls church-yard , neare the little north-doore . 1650. to the reader . so much of late hath been written about the times , that spirituall discourses are now almost out of season . mens mindes are so hurried up and downe , that it is to be feared , they are much discomposed to thinke seriously as they ought , of their eternall concernments : alas ! christians have lost much of their communion with christ and his saints ; ( the heaven upon earth ) whilst they have woefully disputed away , and dispirited the life of religion and the power of godlinesse into dry and saplesse controversies about government of church and state. to recover therefore thy spirituall relish of savory pradicall truths , these sermons of that excellent man of god , of precious memory , are published : wherein thou art presented , 1. with an invitation to a great and wonderfull feast ; the marriage-feast of the lambe . an admirable feast indeed , wherein jesus christ the eternall sonne of god is the bridegroome , where every beleever that hath put on the lord jesus , ( the wedding garment ) is not onely the guest , but the spouse of christ , and the bride at this wedding-supper . here jesus christ is the master of the feast , and the chear and provision too . he is the lamb of god , the ramme caught in the thicket . hee is the fatted calfe ; when he was sacrificed , wisedome killed her beasts , prov. 9. 2. at his death , the oxen and fatlings were killed . his flesh is meat indeed , and his bloud is drinke indeed . and that thou maist bee fully delighted at this feast , christ is the rose of sharon , the lilly of the valley ; he is a bundle of mirrhe , a cluster of camphire , his name is an ointment poured out , and his love is better than wine . in christ are all things ready , for christ is all in all . and great is the feast that christ makes for believers ; for it is the marriage feast which the great king makes for his sonne . the great designe and aime of the gospel being to exalt the lord jesus christ , and give him a name above every name . great is the company that are bid , luke 14. 6. jews and gentiles . god keeps open house ; hoe every one that thirsteth , come , and whosoever wil let him come and freely take of the water of life . great is the chear that is provided ; every guest here hath ashers portion , royall dainties , and bread of fatnesse . here 's all excellent , best wine , wine upon the lees well refined . here 's fat things , yea fat things full of marrow . here 's the hidden manna , the water of life , and the fruit of the tree of life which is in the midst of the pa●●dise of god. all that is at this feast is of the best , yea the best of the best . here 's variety and plenty too , here 's bread enough and to spare : caligula and heliogabalus their feasts , who ransack'd the earth , aire , and sea to furnish their tables , were nothing to this . and above all , here 's welcome for every hungry thirsty soule ; hee that bids thee come , will bid thee welcome , he will not say eate , when his heart is not with thee : the invitation is free , the preparation great , and the entertainment at this feast , suiting the magnificence of the great king , is full and bountifull . all which is at large treated of in these excellent sermons , which are therefore deservedly intituled , the marriage feast between christ and his church . we read of a philosopher , that having prepared an excellent treatise of happiness●… , and presenting it unto a great king , the k●●●… answered him , keep your book to your selfe , i am not now at leasure . here is an excellent treasure put into thy hand , doe not answer 〈◊〉 i am not now at leisure . oh doe not let christ stand knocking at thy heart , who will come and sup with thee , and bring his cheare with him . oh let not a deceived heart turne thee any longer aside to feed upon ashes , feed no longer with swine upon husks , while thou mayst be filled and satisfied with bread in thy fathers house . but this is not all , if thou wilt bee pleased to peruse this book , thou wilt finde there are many other usefull , seasonable , and excellent subjects handled besides the marriage-feast . 2. jesus christ hath not only provided a feast , because hee is desirous that all those for whom it is provided should come to it , ( which onely they doe that believe ) he takes away the vaile of ignorance and unbeliefe from off their hearts : and here you shall finde this skilfull preacher hath excellently discoursed , what this vaile is , how it naturally lyes upon all , and is onely removed by the spirit of christ . and if the lord hath destroyed this covering from off thy heart , we doubt not , but the truth of this heavenly doctrine will shine comfortably into thy soule . 3. jesus christ to make his bounty and mercy further appeare in this feast ; hee hath given his guests the bread of life , and hath secured them from the feare of death : they need not feare , there 's no mors in ollâ , at this feast wee may feast without feare : jesus christ by his tasting of death hath swallowed it up in victory . christ doth not make his people such a feast as it is reported dionysius the tyrant once made for his flatterer damocles , who set him at a princely table , but hang'd a drawne sword in a small thread over his head . but christ would have us triumph over the king of feares , who was slain by the death of christ , and wee thereby delivered from the bondage of the feare of death . at other feasts they were wont of old , to have a deaths head serv'd in amongst other dishes , to minde them in the midst of all their mirth of their mortality : ( wich practise of the heathens condemnes the ranting jollity of some loose professors in these times . ) but here , christ serves in deaths head , ( as david the head of goliah ) the head of a slaine and conquered death . our sampson by his owne death hath destroied death , and hath thereby ransomed us from the hand of the grave , and hath redeemed us from death , and the slavish feare of it : all which is at large handled in these following sermons for thy comfort and joy , that thou maist triumph in his love through whom thou art more than conqueror . 4. because it is a merry heart that makes a continuall feast , and that this feast might be a gaudy-day indeed unto thy soule , christ doth here promise , to wipe away all tears from off the faces of his people . the gospel hath comforts enough to make glad the hearts of the saints and people of god : the light of gods countenance will refresh them with joy unspeakable , and glorious in the midst of the valley of the shadow of death . a truely godly person can weep for his sinnes , though the world smile never so much upon him ; and though hee be never so much afflicted in the world , yet hee can and will rejoyce in the god of his salvation . in these sermons thou hast this gospel-promise sweetly opened and applyed ; wherein thou shalt finde directions when , and for what to mourne and weep , and the blessednesse of all true mourners , whose sorrow shall be turned into joy . 5. in these sermons you shall further finde , that though jesus christ respect his people highly , and entertaine them bountifully , yet they have but course usage in the world , who are wont to revile them as fooles and madmen , as seditious rebels , troublers of israel , proud and hypocriticall persons . but blessed are they that doe not stumble at this stone of offence , that weare the reproaches of christ as their crowne , and by well doing put to silence the ignorance of foolish men : for let the world load them with all their revilings , yet the spirit of glory rests upon them , and in due time he will rowle away their reproach , and bring forth their judgement as the light , and their righteousnesse as the noon-day . 6. and because a christian here hath more in hope than in hand , more in reversion than in possession , walkes by faith rather than sense , and lives by the word of god , and not by bread alone , thou shalt have here ( christian reader ) a sweet discourse of the precious promises of christ which hee hath left us here to stay the stomack of the soule , till wee come to that feast of feasts in heaven ; that by this glimpse , wee might in part know the greatnesse of that glory which shall be revealed , that the first fruits might be a pawne of the harvest , and the earnest of the spirit a pledge of that full reward wee shall have in heaven , where we shall be brim-full of those pleasures that are at gods right hand for ever . christ hath given us promises to uphold our faith and hope , till faith be perfected in fruition , and hope end in vision , till jesus christ , who is here the object of our faith , be the reward of our faith for ever . 7. now because the comfort of the promises is grounded in the faithfulnesse of him that hath promised . this godly and learned man , hath strongly asserted the divine authority of the holy scriptures , proving that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that they are the very word of god , that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy of all acceptation , and beliefe , for their owne sakes . a truth very seasonable for these times to antidote thee against the poysonfull errors of blasphemous antiscripturists . 8. lastly , because that god often takes a long day for performance of the promise , thou shalt finde herein the doctrine of waiting upon god excellently handled . a duty which wee earnestly commend unto thy practice , as suitable to these sad times — say , oh say , with the church , in the way of thy judgements , oh lord , we have waited for thee : and with the prophet , i will wait upon the lord that hideth his face from the house of iacob , and i will look for him . and rest assured , that none of the seed of iacob shall seeke him in vaine ; he will not disappoint their hope , nor make their faces ashamed that waite for him . thus we have given you a short prospect of the whole , a briefe summe of that treasure which these sermons containe . wee need say nothing of the author , his former labours sufficiently speak for him in the gates , his memory is highly honoured amongst the godly-learned . he that enjoyes the glory of heaven , needs not the prayses of men upon earth . if any should doubt of these sermons , as if they should not be truely his , whose name they beare , let him but observe the stile , and the excellent and spirituall matter herein contained , and he will wee hope be fully satisfied . besides , there are many eare-witnesses yet living , who can cleare them from any shadow of imposture . they come forth without any alteration , save onely some repetitions ( which the pulpit did well beare ) are here omitted . the lord make these , and all other the labors of his servants profitable to his church : and the lord so destroy the vaile from off thy heart , that thou maiest believe , and by faith come to this feast , the joy and comfort whereof may swallow up all the slavish feare of death , dry up thy teares , and rowle away all reproach : and the lord give thee a waiting heart , to stay thy soule upon the name of the lord , to believe his word , and his faithfull promises , that in due time thou maist rejoyce in the god of thy salvation . this is the earnest prayer of london : apr. 19. 1650. arthvr jackson . james nalton . will : taylor . an analyticall table of the princicipall contents in these sermons , upon isaiah 26. 7 , 8 , 9. the text . page . vers . 6. and in this mountain shal the lord of hosts make unto all people a feast of fat things , a feast of wines on the lees , of fat things full of marrow , of wines on the lees well refined . 1 v. 7. and he will destroy in this mountaine the face of the covering cast over all people , and the vaile that is spread over all nations . 33 v. 8. he will swallow up death in victory , and the lord god will wipe away teares from off all faces , and the rebuke of his people shall hee take away from off all the earth , for the lord hath spoken it . 55 , 97. v. 9. and it shall be said in that day , lo , this is our god ; we have waited for him , and he will save us : this is the lord , we have waited for him , we will be glad and rejoyce in his salvation . 111 coherence between the judgements threatned in the former chapter , and the comforts promised in this chapter . 1 , 2 the text opened . 3 the church is an excellent society . 3 is a mountaine , 1. hath strong foundations . 4 2. is in some measure visible . ib. of the marriage feast between christ and his church . 5 the lord of hosts is the founder of this feast . 6 some of all sorts invited to this feast . 1. iewes . 2. gentiles . 7 christ is the chief dish , and greatest chear at this feast . 8 christ and his benefits fitly compared to a feast . 8 1. because all we have in christ is of the best things . 8 2. much variety in christ . 9 3. fulnesse and sufficiency is to be had in christ . 10 4. because there is much company here . 11 5. there is rich attire worne at this feast . 12 this gospel-feast was typed out 1. by the paschall lamb. 12 2. by manna . 12 3. by the rock . 14 4. by the jewish festivall . 15 a comparison between christ and manna . 13 the sacrament of the lords super is this feast specially . 15 we ought to be prepared for this feast . 1. get large hearts . 16 2. spirituall appetite . 16 means to get spirituall appetite to this feast . 17 1. sense of sinne . 17 2. purge the soule from sinfull corruptions . 18 3. spirituall exercise and activenesse for god. 19 4. holy company . 20 5. consideration of the danger of spiritual famine . 20 we must get a spirituall taste and spirituall sences . 21 1. to relish what is good . 22 to disrelish and reject what is evill . 22 we must get a spirituall digestion . 23 and wait in the strength of this heavenly feast . 23 consequents of the gospel-feast are , 24 1. chearfulnesse . 25 2. thankfulnesse . 25 3. iustifying of the wayes of god and religion . 25 religion doth not make people melancholy . 26 a christian at his worst condition is better than a worldlings best 27 we must labour to have a part and portion at this feast , and to honour gods bounty . 28 , 29 we must bring empty soules unto this feast . 32 connexion between the sixth and seventh verst . 33 of the vaile that is over mens hearts . 35 all men naturally have such a vaile . 35 there is a vaile over spirituall things , for they are hid . 35 , 36. naturall men 1. want spirituall sight . 36 light . 36 2. are ignorant . 3. see not spirituall things spiritually . 38 4. have light without heat . 39 5. are unbelievers . 40 ignorance and unbeliefe acts in every sinne . 41 god onely can take away this vaile . 42 men nor angels cannot remove it . 42 , 43 , 44 onely gods people have this vaile removed . 44 where this vaile is removed there is a feast . 45 we ought to use meanes to have this vaile taken off . 46 , 47 1. by attending upon ordinances . 48 2. by practising what we know . 49 3. by praying unto god. 50 when the vaile is taken off from the heart , then 1. a christian will wonder at the things of faith . 51 2. desire more and more to know them . 51 3. this vaile hath been removed by the word . 51 4. a christians knowledge is a transforming knowledge , 52 of death , and christs victory over death . 55 death is , 1. the king of feares . 56 2. spares none . 56 3. is let in by sinne . 56 4. is attended on by hell. 56 christ swallowes up death in victory . 1. by satisfying for sin . 57 2. by his suffering death . 59 , 60 we ought to believe that death is conquered to us . 60 we ought to be one with christ crucified . 61 , 70 we must be thankfull unto god , 1. for victory over death . 62 2. for benefits by death . 62 the slavish feare of death is unbecomming a christian . 62 , 63 , 67. death is conquered to a beleever though he die . 63 , 64 death is terrible to wicked men . 64 duellists foolishly out-brave death . 65 death to gods children not onely a conquered enemy , but is made a friend . 66 , &c. of christians teares . 72 good men are apt to weep 1. for sinne of others . 74 , 75 2. miseries of others . 74 , 75 we ought to weep , 74 and yet to rejoyce . 76 god will wipe away all teares . 77 , 78 god is a god of tender mercy . 79 christians are not to bee judged by appearance , and by their sufferings . 81 christians have a mixt condition and a mixt disposition . 82 there was no sorrow in paradise , and shall be none in heaven . 84 sinne is the greatest cause of sorrow . 85 mourning accepted from them that cannot weep . 86 then a christians teares are right , when , 1. they spring from the love of god. 86 2. when we weep for our owne sinnes . 87 3. when they are secret . 87 4. when they are reforming . 88 of the rebukes and reproaches of gods people . 89 christ and his members subject unto reproaches . 89 , 90 wicked reproach the godly from the enmity of 2 seeds . 91 wee must not be scandalls to religion — nor scandalized at the reproaches of it . 92 christ will take away reproaches from his people : and will vindicate them . 93 directions how to carry our selves under reproaches . 94 1. be patient . 94 2. innocent . 94 3. couragious . 95 4. sincere . 95 5. pray much to god. 95 6. rejoyce and glory in them . 96 of the holy scriptures . 99 god is the author of them . 99 the scriptures sole & supreme judge of controversies . 100 the scriptures may be knowne to be gods vvord by 1. the majesty of them . 101 2. their mysteriousnesse . 101 3. from reason . 103 4. from experience . 101 5. from the witnesse of the spirit . 102 6. from their efficacy . 101 1. in warning the soule . 101 2. changing the soule . 101 3. casting down the soule . 101 4. searching the soule . 102 5. and comforting the soule . the holy scriptures are and have been preserved from corruption . 103 vve ought to heare the word as the word of god. 104 god will make good all his promises , if we believe . 105 we must pray for the spirit that indited the scriptures , that so we may relish them . 106 of gods promises , and the performance of them . 107 ▪ to 112 gods promises are full and free , and spring from his bounty , and are our greatest treasure . 111 , 112. we ought to be ashamed of infidelity in gods promises . 105 it is somtimes long between the promise & performāce . 113 1. to exercise our faith . 113 2. to waine us from creatures . 113 3. to indeare the things promised . 114 4. and to fit us for the enjoyment . 114 of waiting upon god. 115 we have but a tast here of what we shall have hereaft . 115 waiting carries with it all other graces . 116 1. patience . 117 2. long-suffering . 117 3. contentment . 118 4. silence from murmuring . 118 5. watchfulnesse . 118 6. faithfulnesse . 118 want of waiting cause of much wickednesse . 119 all is overcome with waiting . 120 god will perform his word to all true waiters . 121 , 152 god keeps the time of performance in his own hands . 121 god fully performes his promises in heaven . 122 , 123 , 124 the things hoped for uphold the heart in waiting . 125 god will have his people continue waiting . 150 1. that we may live by faith and not by sight . 150 2. vvhen we are fitted for what is promised , wee shall then enjoy it . 151 3. god will have us have the best at last . 251 as there is a time of our waiting , so there will be a time of gods performance . 152 the present grace wee have is an earnest of what wee shall have . 152 incouragements to wait upon god. 153 1. gods time is best , and it is set . 154 2. god will effect the thing promised , though by contraries . 154 vvhat we should doe when god hath performed promise . 1. be thankefull to the lord. 156 2. be joyfull in the lord. 158 , 159 , interest in god is the cause of all our joy . 160 , 161 , 162 the marriage feast , between christ and his church . isaiah 25. 6. in this mountaine shall the lord of hosts make unto all people a feast of fat things , a feast of wines on the lees , of fat things full of marrow , of wine on the lees well refined . in the former chapter the holy prophet having spoken of the miseries , and desolation of the church , in many heavy , sad , and dolefull expressions ; as the vine languisheth , the earth is defiled under the inhabitants thereof , because they have transgressed the lawes , changed the ordinance , and broken the everlasting covenant , therefore the earth shall be accursed , and they that dwell therein shall not drink wine with a song , &c. here you see all sweetnesse and rejoycing of heart is departed from them ; yet even in the middest of all these miseries , god ( the god of comforts ) makes sweet and gracious promises to his church , to raise it out of its mournfull estate and condition . and therefore the prophet in the former part of this chapter speakes of blessing god for the destruction of his enemies , and for his great love to his church . and when he had spoken of the ruine of the enemie , hee presently breaks out with thanksgiving , breathing forth abundant praises to his god ; as it is the custome of holy men ( guided by the motion of the blessed spirit of god , upon all occasions ) ( but especially for benefits to his church ) to praise his name , not out of ill affection at the destruction of the adversaries , but at the execution of divine justice for the fulfilling of the truth of his promise ; as in the first verse of this chapter ; o lord , thou art my god , i will exalt thee , i will praise thy name , for thou hast done wonderfull things , thy counsels of old are faithfulnesse , and truth . when the things that were promised of old were brought to passe , the church was ever ready to give god the glory of his truth . therefore rejoyce not when thine enemies fall ; but when the enemies of the lord are brought to desolation , then we may , nay , we ought to sing hallelujah to him that liveth for ever and ever . i will now fall upon the very words of my text. in this mountaine shall the lord of hosts make unto all people a feast of fat things , &c. these words they are propheticall , and cannot have a perfect performance all at once ; but they shall be performed gradually . the promise of a new heaven and a new earth shall be performed ; the conversion of the jewes , and the bringing in of the fulnesse of the gentiles shall gradually be brought to passe . all the promises that ever god hath made , before the second comming of christ to judgement , shall be accomplished . god hath made his peace with us in the gospell of peace , and when all these promises shall be fulfilled , then all imperfection shall be done away , and wee shall never be removed from our rock , but our joy shall then be full ; nay even in this life we have some degrees of perfection , we have grace , and the meanes of grace , the ordinances of christ , and a testimony of everlasting glory . in this mountaine will the lord of hosts make a feast . in these words yee have set downe a glorious and royall feast ; and the place where this feast is to be kept is mount syon ; the feast-maker is the lord of hosts ; the parties invited are all people ; the issues of it , and the provision for the feast , are fat things , and wine of the best ; a feast of the best of the best ; a feast of the fat , and of the marrow , a feast of wine on the lees well refined . here you may see that god doth veile heavenly things under earthly things , and condiscends so low as to enter into the inward man by the outward man ; for our apprehensions are so weak , and narrow , that we cannot bee acquainted with spirituall things , but by the inward working of the spirit of the almighty . this mountaine is the place where this feast is made , even mount syon , which is a type and figure of the church , called in scripture , the holy mountaine ; for as mountains are raised high above the earth , so the church of god is raised in excellency and dignity above all the sorts of man-kinde ; as much as men above beasts , so much is the church raised above all men . this mountain is above all mountaines , the mountaine of the lord is above all other mountaines whatsoever ; thou o mountaine shalt stand immoveable , when all other mountaines shall smoak , if they are but touched ; this is the mountaine of mountaines : the church of god is most excellent in glory and dignity , as ye may see in the latter end of the former chapter , how the glory of the church puts down all other glories whatsoever ; the moon , saith the prophet , shall be confounded , and the sunne ashamed when the lord of hosts shall reigne in mount sion , and in jerusalem , and before his ancients gloriously : so that the brightnesse of the church shall put downe the glory of the sunne and of the moon . thus you see the church of god is a mountaine . reas . first , because god hath established it upon a stronger foundation than all the world besides ; it is founded upon the goodnesse , and power , and truth of god. mountaines of brasse and iron are not so firme as this mountaine ; for what sustains the church but the word of god ? and being built upon his word and truth , it may very well be called a mountaine , for it shall bee as mount syon , which shall never be removed ; it may be moved , but never removed . thus in regard of the firmnesse , and stability thereof , it may rightly bee termed a mountain . again , we may here speak in some sort of the visibility of the church ; but here will arise a quarrell for the papists , who when they hear of this mount , they presently allude it to their church . their church , say they , is a mount , so saith the scripture . i answer . 1. wee confesse in some sort their church to be a mount ( though not this mount ) for babylon is built on seven hills ; but if this prove her a church , it is the antichristian church . secondly , that the catholick protestantiall church had alwayes a being , though sometimes invisible . the apostle writing to the romans , exhorts them , not to bee high-minded , but feare , for saith hee , if god hath broken off the naturall branches , perhaps he will break off you also . and indeed for their pride and haughtinesse of minde they are at this day broken off . christ that walks between the seven golden candlesticks , did never say that the church of smyrna or ephesus should alwaies remaine a visible church to the eyes of the world , neither were they ; for to this very day , they lie under bondage and slavery to the turke . the mount hath bin alwaies visible , though not alwaies alike gloriously visible ; for there will be a time when the church shall fly into the wildernesse , where then shall be the glorious visibility of the church ? there is a time when all shall follow the beast ; the papists themselves confesse that in antichrists time the church shall scarce be visible . the essence of a thing , and the quality of a thing may differ : the church is a church , and visible , but not alwaies equally , and alike gloriously visible ; yet those that had spirituall eyes , and did looke upon things with the spectacles of the scripture , they could alwaies declare the church was visible ; for from the beginning of the world the church had alwaies lustre enough sufficient to delight , and draw the elect , and so shall have to the end of the world , though sometimes the church may have a mist before it , as austin speakes ; it is no wonder that thou canst not see a mountaine , for thou hast no eyes . but the papists have seen this mountaine ; as they have alwaies bin bloody persecutors of the church , they have seen enough to confound them : for we have nothing in our church , but they have the same ; onely ours is refined , and freed from idolatry ; wee have two sacraments , they have seven ; wee have scripture , they have traditions , which they equall with it ; wee have scriptures pure , they corrupt . so that our church was in the midst of theirs , as a sound and more uncorrupt part in a corrupt body . this mountaine is the church , rev. 14. 1. the lambe standeth upon mount sion , and with him a hundred fourty and foure thousand , having his fathers name written in their foreheads . christ standeth in the church , and standing in mount sion , he is accompanied with those that his father hath given to him , before the world was ; therefore those that belong to this holy mountaine they are christs . and in this mountaine shall the lord of hosts make a feast for all people . and this feast is a royall feast , a marriage feast , wherin the joy and comfort of gods people are set down by that which is most comfortable among men . the founder of the feast is the lord of hoasts ; it is onely he that is able to prepare a table in the wildernesse , that is mighty , and of ability to feast his church with a spirituall , and holy banquet . we all live at his table for the feeding of our bodies , but much more in regard of our soules ; he can make a feast for the whole man , for he is lord of the conscience : and he is to spread a table for the whole world ; nay more , ( if there were so many ) he can furnish a table for ten thousand worlds ; he is the god of all spirituall comforts , and the god of all consolation ; he is infinite , and can never be drawne dry , for he is the fountaine of eternall life . all graces and comforts in the scripture are called the comforts and graces of the holy spirit , because god is the giver of them by his spirit . who can take away the wound of a guilty conscience , but he that hath set the conscience in the hearts of men ? hee ( if hee pleaseth ) can take away the burden of a grieved conscience , and supply it , instead thereof , with new and solid comforts . he knoweth all the windings and turnings of the soule , where all the paine and griefe lieth , and he cannot but know it because he onely is above the soule : he is therefore the fittest to make the soule a feast , he only can do it , and he will do it . in this mountaine shall the lord of hoasts make a feast . why is he called the lord of hoasts ? it is an usuall terme , to set forth the glory of god , to make his power , and the greatnesse of his majesty known amongst the children of men . he shall make a feast for all people . those that are invited to this glorious feast , are all people , none excepted , none excluded , that will come in to christ ; some of all sorts , of all nations , of all languages ; this hath relation to the time of the gospel . the church at first had its being in particular families , but afterwards more inlarged . the church at the first was of the daughters of men , and the sonnes of god ; the children of the church mingled with a generation of corrupt persons , that would keepe in no bounds ; but after abrahams time , there was another generation of the church , that so it was a little more inlarged . then there was a third generation , a divided generation , consisting of jewes , and gentiles ; so that when christ came into the world , the bounds of the church began to inlarge themselves more and more ; so that now it is in this happy condition , come ye all unto me , all that are heavy laden ; both jewes and gentiles , all are invited whosoever they are , nothing is now uncleane . act. 10. 15. christ is come , and hath made to all people a feast of fat things , it must be a feast , and of fat things , for all the world shall be the better for it . the jewes shall be converted , and the fullnesse of the gentiles shall come in . and yet it is no prejudice to any particular man , because the things ye are to tast of are spirituall . go to all the good things in the world , the more one hath of them , the lesse another must have , because they are earthly and so are finite ; but in spirituall things , all may have the whole , and every man in particular . every man enjoyeth the light of the sunne in particular , and all enjoy it too ; so the whole church , and onely the church injoyes the benefit and comfort of this feast ; but under the name of this church , come all the elect , both jewes and gentiles ; and therefore it must be the lord of hoasts that can make such a feast as this is , a feast for all people . no other is able to doe it . this feast , is a feast of fat things , full of marrow , and of wine on the lees well refined , the best that can be imagined , the best of the best ; a feast is promised , a spirituall feast . the speciall graces and favours of god are compared to a feast made up of the best things , full of all varieties and excellencies ; and the chiefe dish ( that is all in all ) is christ , and all the gracious benefits wee by promise can in any wise expect from him ; all other favours and blessings whatsoever they are , are but christ dished out ( as i may so speake ) in severall offices and attributes ; he is the originall of comfort , the principle of grace and holinesse , all is included in christ . aske of him and yee shall obtaine , even the forgivenesse of your sinnes , peace of conscience , and communion of saints . aske of christ as of one invested with all priviledges for the good of others , but yet this is by his death ; he is the feast it selfe , he is dished out into promises ; have you a promise of the pardon of sinnes , it is from christ ; wouldst thou have peace of conscience , it is from christ ; justification , and redemption , it is from christ ; the love of god is derived to us by christ , yea , and all that we have that is good , is but christ parcelled out . now i will shew why christ with his benefits , prerogatives , graces , and comforts , is compared to a feast . first , in regard of the choice of the things ; in a feast all things are of the best , so are the things we have in christ : whatsoever favours we have by christ , they are choice ones , they are the best of every thing ; pardon for sin , is a pardon of pardon ; the title we have for heaven , through him , is a sure title ; the joy we have by him , is the joy of all joyes ; the liberty and freedom from sin , which he purchased for us by his death , is perfect freedome ; the riches of grace we have by him , are the only lasting , and durable riches ; take any thing that you can , if we have it by christ it is of the best : all worldly excellencies and honours , are but meere shadowes to the high excellencies , and honour we have in christ . no joy , no comfort , no peace , no riches , no inheritance to be compared with the joy , peace , and inheritance which we have in christ ; whatsoever we have by him we have it in a glorious manner : and therefore he is compared to fat , to fat things full of marrow , to wine , to wine on the lees that preserveth the freshnesse of it ; the best wine of all , that is not changed from vessell to vessell , but keepeth its strength ; and indeed the strength and vigour of all floweth from jesus christ in covenant with us . the love of christ is the best love , and he himselfe incomparably the best , and hath favours , and blessings of the choisest . againe , as in a feast , besides choice , there is variety ; so in christ there is variety answerable to all our wants . are we foolish , he is wisdome ; have we guilt in our consciences , he is righteousnesse , and this righteousnesse is imputed unto us ; are we defiled , he is sanctification ; are wee in misery , he is our redemption . if there be a thousand kinds of evils in us , there is a thousand waies to remedy them by jesus christ ; therefore the good things we have by christ , are compared to all the benefits we have in this world , in christ is choice and variety . are we weake , he is meat to feed us , that we may be strong , he will refresh us , he is the best of meats , he is marrow ; so are our spirits faint , he is wine : thus we have in christ to supply all our wants , he is variety . there is a plant among the indians called by the name of coquus , the fruit thereof serveth for meat and drinke , to comfort and refresh the body : it yeeldeth that whereof the people make apparell to cloath themselves withall ; and also that which is phisicall , very good against the distempers of the body : and if god will infuse so much vertue into a poore plant , what vertue may we expect to be in christ himself ? he feedeth our soules to all eternity , puts upon us the roabes of righteousnesse , heales the distempers of our soules ; there is variety in him for all our wants whatsoever . he is food , physicke , and apparell to cloath us ; and when we are cloathed with him , we may with boldnesse stand before the majesty of god ; he is all in all , he is variety , and all . there is something in christ answerable to all the necessities of gods people , and not only so , but to their full content in every thing . againe , as there is variety in a feast , so there is sufficiency , full sufficiency . we beheld the only begotten son of god , full of grace and truth . and being full of grace , he is wise , and able to furnish this heavenly banquet , with enough of all sorts of provisions fit for the soule to feed upon . ther 's abundance of grace , and excellency , and sufficiency in christ ; and it must needs be , because he is a saviour of gods owne sending . labour not therefore for the meate that perisheth , but for the meat that the son of god shall give you , for him hath god the father sealed . that is , sent forth for this purpose to feed the church of god. as there is an all-sufficiency in god , so in christ , who by the sacrificing of himselfe was able to give satisfaction to divine justice . therefore ( saith he ) my flesh is meate indeed , and my bloud is drinke indeed . that is , spiritually to the soule he is food indeed , and can satisfie gods justice . if we consider him as god alone , he is a consuming fire ; or as man alone , he can do nothing : but considered as god-man , he is meate indeed , and drinke indeed . and now the soule is content with that , which divine justice is contented withall ; though our consciences be large , yet god is larger , and above our consciences : therefore as there is variety of excellency , so is there sufficiency , and fulnesse in christ ; what he did , he did to the full . he is a saviour and he filleth up that name to the full . his pardon for sinne , is a full pardon . his merits for us are full merits . his satisfaction to divine justice , a full satisfaction . his redemption of our soules and bodies , a full redemption ; thus all he did was full . a feast is for company , it is convivium , there is converse at it ; so cicero preferres the name of convivium among the latines , before the greeke name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and this feast is not for one , we are all invited to it ; the excellency of christs feast consisteth in the communion of saints ; for whosoever takes part of it , their spirits must agree one with another : love is the best , and chiefest dish in this feast ; the more wee partake of the sweetnesse of christ , the more we love one another . christ by his spirit so works in the hearts of the children of men , that bring a thousand together of a thousand severall nations , and within a little while you shall have them all acquainted one with another ; if they be good , there is agreement of the spirit , and a sympathy between them , there is a kindred in christ . he is the true isaack ; the death of christ , and the bloud of christ , is the ground of all union and joy and comfort whatsoever ; the bloud of christ sprinkled upon the conscience , will procure that peace of conscience , that shall be a continuall feast unto the soule . this feast must needs be wonderfull comfortable , for we do not feast with those that are like our selves , but we feast with god the father , and the holy spirit , sent by christ , procured by the death of christ ; the angells at this feast attend us , therefore it must needs be joyfull , no joy comparable to the joy of a feast ; this is not every feast , this is a marriage feast , at which we are contracted to christ . now of all feasts , marriage feasts are most sumptuous ; this is a marriage feast for the kings son , for christ himselfe , and therefore of necessity it must be full of all choice varieties , and of the sweetest of things , of the most excellentest of things , and of the quintescence of things . here is all joy that belongeth to a feast ; here it is to be had with christ ; what acquaintance can be more glorious then that which is to be had between jesus christ and a christian soule ? when we have hope of better things to come , then we finde the sweetnesse of this communion . no harmony in the world can be so sweet as the harmony maintained between christ and the soule . when we have this , and are made one with god in christ , our joy must needs then be unspeakable . when the contract is once made between the soule and christ , there cannot but be aboundant joy ; when the soule is joyned with christ by faith , it cannot but solace it selfe in a perpetuall jubile , and a perpetuall feast in some degrees . againe , for a feast ye have the choicest garments , as at the marriage of the lambe , white and fine linnen , which is the righteousnesse of the saints . when god seeth these robes upon us , and the spirit of christ in us , then there is a robe of righteousnesse imputed , and a garment of sanctity whereby our soules are cloathed : so this is a feast that must have wonderfull glorious attire ; and when this marriage shall be consummated , we are sure to have a garment of glory put upon us . this was signified in old time by the jewes , in the feast of the passeover ; not to name all resemblances , but onely one or two . the lambe for the passeover ( you know ) was chosen out of the flocke from amongst the rest , foure daies before the time appointed for that feast : so christ is the true paschall lambe , chosen of god , before the foundation of the world was laid , to be slaine for us . againe , manna was a type of christ , it came from heaven to feed the hungry bodies of the israelites in the wildernesse ; even so came christ , sent from god the father , to be the eternall food , and upholder of the soules and bodies of every one of us . manna was white and sweet ; so is christ , white in righteousnesse and holinesse , and also sweet to delight the soule . manna fell upon the tents in the night ; and christ came , when darknesse was spread over all the world . god gave manna freely from heaven ; so christ was a free gift , and he freely gave himselfe to death , even to the cursed death of the crosse for us : all , both poore and rich , they gathered manna . christ is a common food for king and subject ; all take part of christ , neither jew nor gentile are exempted , but all may come ▪ and buy freely without money . of this manna he that had least had enough : so here , he that hath least of christ , though he take him with a trembling hand , yet he shall have enough , for christ is his ; whosoever hath the least grace , if it be true and sound , hath grace enough to bring him to eternall life . the jewes wondred at the manna , saying what thing is this ? so it is one of christs names to be called wonderfull , isaiah 9. 6. grace and favour from christ is true spirituall manna to the soule . manna fell in the wildernesse , even so musst we remaine in the wildernesse of this wretched world untill we come to heaven . christ is manna to us , and very sweet in the conveyance of his word and sacraments . when the israelites came into the land of canaan , the manna ceased , not before : so when we come to heaven ( the elects purchased possession ) we shall have another kind of manna for our soules ; we shall not there feed on christ , as in the sacrament , no , but we shall see him face to face , and know as we are knowne . in the wildernesse of this world it is fit god should convey this heavenly manna to the soule whatsoever way he pleaseth . manna could not fall untill the israelites had spent all the provision they brought with them out of egypt ; and we cannot tast of that heavenly manna of our father , untill our soules are drawne away from all worldly dependencies , and carnall delights , then indeed manna will be sweet and precious . what is this heavenly manna , what is christ and his father , what is the word and sacraments , to a depraved vitious heart stuffed full with earthly vanities ? alas , it loatheth all these . as none tasted of manna , but those that came out of egypt ; so none shall taste of christ but those that are not of the world , that are come out of egypt , out of sinne and darknesse . manna fell onely about the tents of israell , and in no other part of the world , but only there , that none might have the priviledge to eate of it , but gods peculiar chosen ones . christ falls upon the tents of the righteous , and none shall taste of this blessed spirituall food but such as are the israell of god , such as are of the church , such as feele the burthen of sinne , and groane under it ; oh the very taste of this heavenly manna is sweet to their soules , and to none but them . thus yee see the feast that christ maketh for us in mount syon ; and that this manna doth typifie christ with all his benefits . againe , the hard rocke in the wildernesse , when it was strucken with the rod of moses , presently water gushed out in abundance , which preserved life to the israelites : so christ the rocke of our salvation , the strength of his church , the rocke and fortresse of all his saints ; when his precious side was gored with the bloudy lance upon the crosse , that the blood gushed out , and in such a manner and such abundance , that by the shedding thereof our soules are preserved alive . he is both manna and the rocke of water ; manna had all in it , so had the rocke , and all necessities are plentifully supplied by christ . the church of god hath alwaies had bread to satisfie spirituall hunger , it never wanted necessary comfots . it is said , rev. 12. when the church fled into the wildernesse , god fed her there ; alluding to the children of israell , fed by manna . the jewes did not want in the wildernesse , nor the church of god , never wanted comfort , though in the midst of the persecution and oppression of all her enemies . when elias was in the wildernesse he was fed . the church of god shall not onely be fed in her body , but in her soule , for christ hath hidden manna for his elect ; this doth typifie the exceeding joy of the church , the hidden manna , that neither eye hath seen , nor eare heard of , neither can it enter into the heart of man to conceive of those joyes that the church of god shall have when the marriage shall be consummated . joy in the holy ghost , and peace of conscience , they are hid from the world , and sometimes from gods people themselves , though they shall injoy them hereafter . all the former feasts in times past were but types of this . the feast of tabernacles , the feast of the passeover , the spirituall manna , and all other holy feasts , were but to signifie and to shew forth this feast by christ . but there is this difference between the type , and the thing signified ; by the type , the passeover lambe was quite eaten up , but this passeover christ , that was slaine for sinne , can never be eaten up : we feed upon him with our soules , he cannot be consumed as the passeover lambe , nor as manna , which was gone when the sunne arose ; yea that manna that was laid up for a remembrance before the arke , became nothing , but christ is in heaven for evermore for the soule to feed upon . though these were resemblances , yet these failed , as it is fit resemblances should faile ; that is , come short of the body of the thing it selfe . thus you see the spirituall comforts of a christian , may well and fitly be compared to a feast . thus you see god provideth a feast , and inviteth all . in the sacrament you have a feast , a feast of varieties , not only bread , but wine , to shew the variety and fullnesse of comfort in christ : he intendeth full comfort . as for our adversaries the papists , they have dry feasts , they give the people the bread , but the wine they keep for themselves , but god in christ intendeth us full comfort ; whatsoever christ did , it was full , his merits are compleat , and his joy was full . he is fulnesse it selfe , and therefore whatsoever comes from him , must needs be as he himselfe is , both full , and sweet . he intendeth us full consolation ; therefore we ought to be prepared to partake of this feast , in such a manner , as that we may have ful joy , and ful comfort ; for there is in christ enough to satisfie all the hungry soules in the world , he himselfe being present at this heavenly banquet . all fullnesse dwells in him , from which we have all received , and grace for grace . therefore let us labour to have large hearts , for as our faith groweth more and more , so we shall carry more comfort , and more strength from this holy feast . as the poore widdow , if her vessels had not failed , the oyle had not ceased ; if there had bin more vessels , there had been more oyle ; our soules are as these vessels , let us therefore labour , and make it our great businesse to have large soules , soules capable to drinke in this spirituall oyle of gladnesse ; for as much faith as we bring to christ , so much comfort we shall carry from him . the favours of god in christ being infinite , the more wee fetch from him , the more glory we give unto him ; but if they were finite , we should offend his bounty , he might soon be drawne dry , and so send us away with an uncomfortable answer , that he was not able to relieve us . but christ is infinite , and the more we have from him , the more we may have : to him that hath shall be given ; the oftner we goe to christ , the more honour and glory we bring unto him ; this is a banquet to the full . wee are now come to the banquet , and christ is the founder of it ; nay , he is the feast it selfe , he is the author of it , and he it is that wee feed upon . let us labour not to be straight receivers of the sacrament , but sucke in abundance from christ , with a great deale of delight ; that we may come together not for the worse but the better , considering what a great deale of strength and grace is required as very necessary for the maintaining of spirituall life . the second sermon . isaiah 25. 6. in this mountaine shall the lord of hosts make unto all people a feast of fat things , a feast of wines on the lees , of fat things full of marrow , of wine on the lees well refined . i have shewed that christ and his benefits are compared to a feast , and in what respects they are fitly resembled by a feast , and have prest that we should prepare for it , first by getting large hearts . now in the second place that we may have comfort at this feast , we must labour for spirituall appetite ; for to what end and purpose is that man at a feast , that hath no stomack ? i shall therefore shew what meanes we are to use , to get eager stomacks and holy appetites after this feast . 1. the appetite is raised with soure things , as anguish of spirit , and mournfulnesse of heart for sinne , if we will ever relish christ aright we must labour to have a quick apprehension of our sinnes ; we must do as the jewes did at the passeover , they eat it with soure herbs , that they might thereby have the sharper stomacks : so must we , we must cast our eyes into our owne hearts , and consider what vile wretches we are , how full of sinne and vanity , and this will be as soure herbs to the paschall lambe . we must joyne the sweet benefits and privileges that wee have in christ with the consideration of our owne wretched and miserable condition , and then this heavenly ordinance cannot but be sweet and comfortable to our soules . i beseech you enter into your owne soules and consider seriously under what guilt you lie , and this will whet your appetite . a full stomack despiseth the honey comb : but in this appetite there is sense of emptines , & from that sense of emptines paine , and from pain an earnest desire of satisfaction ; thus it is in spirituall things , we want christ and all the spirituall comforts that flow from him : there is an emptines in us , and we see a need every day to feed upon the mercies of god in christ . there is an emptines in our souls , & there must be a sense of that emptines , and pain from that sense , which must stir up a strong endeavour to follow after that that we doe desire . then christ indeed is sweet , when wee finde our soules hungring and thirsting after him . againe , if so bee wee would have that appetite of spirit that is fit for this feast , wee must purge our souls from the corruptions of flesh and spirit , perfecting holinesse in the feare of god ; we must cleanse our soules from those lusts and passions that dayly cleave unto them ; all crudities must be taken away that the edge of the stomack may not be flatted : for while these earthly carnall corruptions lye upon the soule , we can expect no spirituall appetite to heavenly things . let us therefore examine our selves what filth lies upon our soules , and what corrupt inclinations are there , that so they may be purged , and our desires be carryed fully after christ in the sacrament . another means to get appetite is to consider throughly what is required of a christian well to maintaine the trade of christianity . it s another manner of thing than we we take it for to entertaine communion with god , to performe holy duties in an holy manner , to beare the yoke as a christian should do . here is a great deal of strength required : and because corruptions will mix themselves amongst our best performances , there must be a great deal of mercy from god to pardon them . and whence is all this but by the death of our blessed savior jesus christ ? for his sake god hath a forbearing eye . now if we consider what a degree of spirituall strength & vigor we should have to go through with these duties , this would sharpen our stomacks and spirituall appetites , to furnish our selves with grace from christ to go through with these holy services . there must be an exercising of all the duties of christianity , which is an estate , that must be maintained with a great deale of charge , and labour . a man can doe no service acceptable to god , but by grace , and grace must feed the soule with fruitfull knowledge in the power of faith , and when the soule feeleth a necessity of grace , oh then beloved , it hungers , and earnestly thirsteth after the love of god in christ . wee need to every trade a great deale of knowledge , then surely the calling of christianity needeth a great deale . a christian must expect much both in prosperity , and adversity , as the apostle saith , i have learned to want and to abound , to bee in honour , and to bee in disgrace , and i can doe all things through christ that strengthens me . now because there is so much goings out for the maintenance of christianity , wee must also bring in much grace , and faith , and love , and holinesse , or else we shall never be able to uphold this condition . where there is an exercise of christianity , there willl be an appetite to heaven : that is our best calling , for when that we have done all that wee can , that that wee must have comfort from , is christianity , therefore labour with all labour , to bee holy and able christians . all other callings are but for this present life , but that that is for eternity , is this calling of christianity : and this is onely to fit us here in this world for an everlasting condition of glory in the world to come . again , if we would have a desire and appetite to heavenly things , we must labour to get acquaintance , and constantly converse with those that are good . the old proverb is , company will make a man fall to , especially the company of those that are better than our selves , for very emulation men will be doing as others doe . when men live amongst those whose hearts are framed this way , they must be equall . conversation with those that have good relish of spirituall things , and shew forth grace in their lives , setteth an appetite upon our desires , to desire the same things that they doe . thus st. paul writeth to the gentiles to stirre up the emulation of the jewes . therefore receive this likewise for the procuring of a spirituall appetite . to goe on . the next thing that may stirre up our desires to get an appetite to the best things , is seriously to consider , that we cannot tell how long we have to live , or may enjoy the benefit of the meanes of grace . those that sit at table and discourse away the greatest part of dinner time in talke , had need at last to fall to so much the faster , by how much the more negligent they had been before in eating . we cannot tell how long we may enjoy this spirituall feast that god makes for us ; therefore be stirred up to get spirituall appetites , for we know not how long god will spread a table for us ; we know not how long we shall enjoy our lives , and if we be surprised on the suddaine , wee may suffer a spirituall famine , a famine of the soule if wee have nothing to comfort us before hand : and of all famines a spirituall famine is most grievous , most fearfull . therefore doe as ioseph did , and be wise . he in the seven yeares of plenty , gathered for seven yeares of famine that was to come upon the land of egypt . alas , if we have nothing laid up before hand , what will be our end ? we shall lie open to gods wrath and anger ; nothing can support our soules in the evill time : wherefore as you desire at that day to have comfort of those things yee shall stand most in need of , labour to get a good appetite : for to perish and starve at a feast is a shame ; to famish in the liberty of the gospell , and plenty of spirituall meat is shamefull , and dishonourable . thus you see , beloved , ( not to be large in the point ) how you may procure such an appetite , as is fit for such an holy feast . first , by getting a sense of sinne : secondly , by seeing a necessity of christ : thirdly , by purging out those lusts that lye upon the soul : fourthly , by conversing with those that are spiritually minded : and lastly , by considering the time to come . it is not enough to have a stomack , but we must have a spirituall disposition of soule to heavenly things , as we have to outward things . labour to have a taste of good things , and a distinguishing taste of heavenly things from other things : god is the god of nature , and hath furnished us with five senses , and as he hath given us sense to apprehend ▪ so he hath furnished the creature with varieties of excellencies , suitable to all our severall sences ; he will not have objects in the creature without sense , nor sence in man without objects : hee hath furnished man with senses , and variety of senses , and given fit and proportionable objects for those senses : the soule also hath her sense , wheresoever there is life there is sense . god having given spirituall life to the soul , he doth maintain that life with spiritual food . as in a feast there is sight , and the eie is not only fed there with rich furniture , but with variety of dainties ; the ear likewise , & the smel is satisfied , the one with musick , the other with sweet savors . so in this feast there is to delight both the eare , and the smell of the soule , the one with hearing the gracious promises of jesus christ , and the other in receiving the sweet savour of that sacrifice , that was offered up once for all ; nothing so sweet to the soule as the blessings of christ ; he is sweet in the word , as the vessell that conveyeth him into our soules . thus you see in this feast all the senses , the sight , the smell , the taste , and hearing , all are satisfied : and a great care had in the provision for the feast , that our outward man may be pleased . and shall the lord of hosts make a feast , and not content the whole man ? he is for our sight , if we have spirituall eyes to see ; the eare , if we have eares to heare ; all the senses are exercised here : what is the reason why carnall men cannot relish a pardon for sinne , and justification , and sanctification , and holinesse , nor goe boldly to god ? it may be they have good sweet notions of these , but they have no spirituall taste or relish of them , and all , because they want spirituall life ; none but a christian can have spirituall taste answerable to a spirituall life . taste is a kind of feeling , one of the most necessary senses , and a christian cannot be without relish and feeling ; yea it is the very beeing of a christian to have a taste of spirituall things : of all other senses there is a stronger application in taste ; the other senses fetch their objects afarre off , but as for taste there is a neer application in it , and therefore most necessary : every life is maintained by tast . taste and see how good the lord is . now taste doth two things , it doth relish that that is good , and disrelish the contrary ; there must be a spirituall taste to discerne of differences . there can be no spirituall taste , but it must know what is good and profitable for the soule , and what is not : because god will not have our tastes to be wronged , yee see what course he takes . first the eye seeth what things we taste on , and if the eye be displeased , so also is the smell . thus god layeth before us spirituall things , knowledge of good and bad , and giveth us many caveats , and all because he would not have us to taste things hurtfull for the soule , nor poison instead of meate . now when we have tasted that which is good , let us take heed it be not a taste onely , lest we fall into the sinne against the holy ghost . againe , beside taste , there must be a disgesting of what we taste , and that throughly , in our understandings , when we apprehend a thing to be true and good it must be disgested throughly into the affections . love to the best things , must be above all other love whatsover , yet this must be disgested . men oftentimes have sweet notions , but alas they are but notions , they doe not disgest them into their affections . it is the last disgestion that nourisheth , and when any spirituall truths are understood throughly , then comes in spirituall strength , and hereupon the soule comes and suckes in that virtue which is for the nourishment of it , thus it is in the soule , upon disgestion , there is nourishment . againe there must be a faculty to retaine what wee have received , that it maybe disgested ; yee have many that love to heare , but they do not disgest . if there be nothing in the soule , nothing can be extracted , and therefore we must learne to retaine necessary truths , that so upon occasion they may come from the memory into the heart ; though indeed they are not in their proper place when they are in the memory only , yet notwithstanding if they are there , they may with ease be brought down into the soule . then we must labour to walke in the strength of spirituall things . for what is the use of this feast , but to cherish both soule and spirit ? the use of spirituall things which we have through christ , is to cherish and enliven . it conveyeth strength to us , that we may walke in the strength of christ , as elias did fourty daies in the strength of his food . and consider , though in our consciences and conditions we have variety of changes , yet in christ we have severall comforts suitable to all our severall conditions . if so be our sinnes trouble us , wee should watch over our selves , that wee be not overmuch cast downe , but feed upon spirituall things in consideration of pardon for sinne in the bloud of christ ; this is the grand issue of all that christ hath traced out in the forgivenesse of sinnes . he is not , he cannot be divided ; where he pardons sinnes , he sanctifieth ; where he sanctifieth , he writes his law in their hearts , so that there is a chaine of spirituall favours , where the first linke is , all the rest follow ; where forgivenesse of sinne is , there is the spirit , and that spirit sanctifieth , and comforts , and is an earnest of everlasting life ; therefore feed especially upon the favours of god , and get forgivenesse of sinnes , and then all the rest of the chaine of grace and spirituall life will follow . sometimes wee stand in need of present grace and comfort , and we are undone if comforts and grace are not at hand , never considering the promises that are to come ; as that promise of christ , i will be with thee to the end of the world , feare not ; no temptation shall befall us , but we shall have an issue out of it , and it shall worke together for the good of all those that feare god. this is aquavitae●o ●o the soule of man , therefore the gracious promises of christ and his holy spirit wee should ever remember to get into our soules , for when all other comforts faile , then commeth in the comforts of the spirit , who will be with us and uphold us in all extremities ; if we had nothing in this world to comfort our spirits , yet let us rejoyce in hope of glory to come . our life is hid with christ , wee have the hidden manna , in him we rejoyce in hope of glory , rom. 5. 2. and the way to maintaine a christian holy life , is to make use of all the privileges of christianity , and of those promises that convey these privileges to our soules . now that we may the better do this , observe continually what it is that hinders us , that we cannot feed upon spirituall things as we should doe , whatsoever it is , we must labour constantly to remove it . now what must follow after this feast ? why spirituall chearefulnesse ; if we finde this in our duties of christianity , it is a signe we have fed upon spirituall things ; the nature of a spirituall feast is to empty the foule of sinne , and to fill it full of gracious thoughts and actions ; instead thereof it moderates all things , it makes us use the world as if we used it not : when wee can do this , we may certainly know that our soules have tasted of abundance of benefit by this feast . a man that hath no spirituall joy , is drowned , for the most part , in the contentments of the world ; drowned in riches and honours , and these are like to strong waters immoderately taken , instead of chearing the spirits , exhaust and kill them : he that hath the joy of heaven here by faith , is mortified to all other base delights , he only mindeth the things above , where christ is , col. 3. 1. and therefore the exhortation , or rather command , seeke the things that are above , hath this promise in fit method annex'd unto it , and then all other things shall be cast in upon you : riches and honours in the world ; and if not them , yet so much as is necessary , and mortification of our sinnes , and the lusts of the flesh . againe , if we have fed upon spirituall things for our soules , we shall be thankfull ; that man that hath tasted how good and gracious the lord hath bin to him in this world , and how full of joy and comfort he will be to him in another world , in consideration of this , his soule cannot choose but be thankfull to god. here we see how to make this spirituall food fit for our soules , that christ provideth for us : and if there be such joy as we have said there is in spirituall things , what use should we make further of them , but labour from hence to justifie the wayes of godlinesse against our owne false and carnall hearts , and against the slanderous imputations of the world ; when our hearts are ready to be false to us , and hanker after the contentments of the world , and are ready to say the best contentment that they can enjoy , is in the things below : let us answer our base and false disputing hearts , that the waies of wisdome , the waies that god directs us to , they onely are the waies of pleasure . and religion is that that makes the hearts of the children of men joyfull , and a good conscience onely makes a continuall feast , so long as man liveth ; but especially at the houre of death , when all the comforts of the world cease , then conscience standeth our friend . but the worlds objection is , that of all kind of men in the world , those that professe religion are the most melancholy : but if it be so , it is because they are not religious enough , their sinnes are continually before their eyes ; they have pardon for sinne , and freedome from the guilt of sinne , but know it not ; they have good things , and doe not know them . and so in regard of spirituall comforts , gods people may have spirituall joy , and inward consolation , and yet not know of it : there may be such a time when they may be sad , and droope , and that is , when they apprehend god doth not looke pleasantly upon them ; but the true character of a christian is to be cheerfull , & none else can be truly chearefull or joyous : joy is usurped by others , there is no comfort in them that can be said to be reall . all the joy of a man that is a carnall man , is but as it were the joy of a traytor , he may come to the sacraments , and feast with the rest of gods people , but what mirth or joy can he have so long as the master of the feast frownes upon him ? where christ is not , there god is not reconciled ; no joy like that joy of him that is assured of the love of god in christ . a man may sometime through ignorance want that joy that belongeth to him , rejoyce ye righteous , and be glad ; it belongeth to those that are in christ , and to the righteous to rejoyce , for joy is all their portion : they onely can justifie the waies of god , against all reproaches whatsoever ; but the eyes of carnall men are so held in blindnesse , that they can see no joy , no comfort in this course . as it is said of austin before his conversion , hee was afraid to turne christian indeed , lest he should want all those joyes and pleasures that the world did then afford him ; but after he was converted , then he could cry , lord i have stayed too long from thee , and too long delayed from comming in to tast of the sweetnesse of jesus christ . take a christian at the worst , and he is better then another man , take him at the best . the worst condition of gods children farre surpasseth the very best condition of gracelesse persons : the issue of things shall turn to his good , that is a member of christ , a child of god , an heire of heaven ; the evill of evils is taken away from him ; take him at the worst , he is an heire of heaven , but take the wicked at the best , he is not a child of god , he is a stranger to god , he is as a branch cut off , and as miserable a wretch as ever belshazzer in the midst of his cups , trembling and quaking with feare and astonishment when he saw the writing on the wall . when a man apprehends the wrath of god hanging over his head , though he were at the greatest feast in the world , and amongst those that make mirth and jollity , yet seeing vengeance ready to seize upon him , it cannot but dampe all his joy and all his carnall pleasures ; and therefore only a christian hath a true title to this feast . i beseech you let us labour earnestly to have our part and portion in the things above ; but what shall they doe , that as yet apprehend no interest in jesus christ ? why , let them not be discouraged , for all are compelled to come in to this feast ; both blind and lame , the servants are sent to bring them in : the most wretched people of all , god doth invite them ; all are called to come in to this feast , that are sensible of their sinnes ; and that god requires at our hands , or else we can have no appetite to taste of this feast . god saith , come all ; i but saith the poore sinfull soule , i have no grace at all : why but yet come , buy without money ; the feast is free , gods thoughts are not as thy thoughts are , but as heaven is high above the earth , even so are his thoughts above thy thoughts . poore wretch thou thinkest thou hast led a wicked life , and so thou hast ; i but now come in , god hath invited thee , and he will not alwaies be inviting thee : therefore come in , and study the excellencies of christ . when such persons as these see they need mercy , and grace , and reconciliation , and must either have it , or else be damned for ever ; now they are earnest to study the favour and love of god in christ ; now they bestirre themselves to get peace of conscience , and joy in the holy ghost ; now they see salvation to be founded onely on christ , and all other excellencies belonging to christianity ; and therefore he goeth constantly provided with grace and holinesse , so in this life , that he may not lose his part in glory in the life to come . think of this and pray for it , as they in the gospell , lord evermore give us of that bread ; here is hope that thou maist be saved , because thou art invited to come in : to what end is the ministry of the gospel , but to intreat thee to be reconciled ? oh let this worke upon our soules , when we heare of the excellencies of these things , and together with them consider of the necessity that is cast upon us to obtaine them , and that we must have them or else be damned eternally : wee must doe as the leapers did , who said one to another , why sit we here till we die ; if we say wee will enter into the city , why the famine is in the city , and we shall die there , and if we sit still here , wee shall also die , now what course tooke they ? they said one to another , let us enter into the campe of the syrians , there is meat to feed us . so saith the soule , if i goe into the city of the world , there i shall be starved , if i sit still , i shall also perish ; what shall i now doe , i will venture upon jesus christ , he hath food that endures to eternall life , and if i perish there , i perish ; if i have not christ i must die , the wrath of god hangeth over my head , and i cannot escape . alas poore soule , now thou seest thy wretchednesse , cast thy selfe upon him , and come in : if thou venturest , thou canst but die , adventure therefore , put thy selfe upon gods mercy , for he is gracious and full of compassion . those that have given up themselves to christ , let them study to honour god , and christ , by taking those comforts that are allotted to them . when any man inviteth us to a feast , he knoweth if we respect him , wee will fall too : god hath bestowed his sonne upon us , and will he not with him give us all things ? let us not therefore dishonour the bounty of our good god , but come in , and labour to have our hearts more and more inlarged with the consideration of the excellency of these eternall comforts . the fulnesse of christ is able to satisfie the soule , though it were a thousand times larger then it is . if it were possible that wee could get the capacity of angels , it could not be sufficient to shew forth the fulnesse of pleasures that are provided for a christian ; let us therefore labour with all labour to open our hearts to entertaine these joyes , for we cannot honour god more then of his bounty to receive thankfully what he freely offers . to taste plentifully in the covenant of grace , of these riches , and joy , and hope of things to come , glorious above all that we are able to thinke of : i say , this is the way to honour god under the gospel of hope , of things that are infinite , the more we take , the more we may take , and the more we honour him that giveth . let us therefore enter deeply into our speciall sinnes , there is no feare of despaire ; thinke of all thy wants , and of all thy sins , let them be never so many , yet there is more to be had in christ , then there can be wanting in thee . the soule that thinkes it selfe full of wants , is the richest soule , and that that apprehendeth no want at all , no need of grace or christ , is alwaies sent empty away ; grieve therefore for thy sinnes , and then joy that thou hast grieved , and goe to god for the supply of all thy wants . the seeds of joy and of comfort are sowne in teares , and griefe in this world , but yet we know we shall reape in joy in the world to come . remember this , we have we know not what to goe through withall in this valley of teares . that speech of barzillai was good and excellent , who being by david himselfe invited to the court , answered , i am now growne old , i am not fit for the court , for my senses are decayed and gone ; even so the time will come when our sense of relishing earthly pleasures will utterly be lost , we are sure to goe to our graves , and we know not what particular trouble we may meet with in this world , and goe through , if we live to a full age . alas , what are all comforts here , to the comforts of eternity : when our daies are spent on earth , then comes in the eternity of pleasure , or everlasting sorrow . oh then , if ( when we shall leave all behind us ) we have the joy of the holy ghost in our hearts , it will advance us above all the suggestions of sinne or satan , and bring us chearefully above to the tribunall seat of christ . labour therefore to have a spirituall relish of soule , to grow in grace and comforts of the holy ghost , for the time will come when we shall wish that we had had more then we have , every one will repent of loosenes and slacknes in the waies of holinesse : therefore let us labour earnestly to be good husbands for our soules for the time to come . the third sermon . isaiah 25. 6 , 7. and in this mountaine shall the lord of hosts make unto all people a feast , &c. and he will destroy in this mountaine the face of the covering cast over all people , and the vaile that is spread over all nations . i have heretofore spoken of the feast that god makes to his church , specially in the later times , which was specially performed at the first comming of christ , when the gentiles came in : but the consummation and perfection of all will be at the day of judgement , then god will spread a table for his to all eternity . we have spoken heretofore at large of the resemblance of spirituall good things , by this comparison of a feast , god sets out spirituall things by outward , because wee cannot otherwise conceive of them : the best things in grace , by the best , and sweetest things in nature . and thus god enters into our soules by our senses , as we see in the sacrament . but wee have spoken at large of this : our care must be to have a speciall taste , a spirituall appetite , to relish this feast that god provides ; naturally wee are distastfull , we relish not spirituall , and heavenly things , we savor not the things of god. and the spirit of god must alter our savor , and taste as he doth ; wheresoever there is spirituall life , there is spirituall relish of heavenly truths . now let me adde this further , that though it be made by god , yet we must bring something to this feast : christ feasteth with us , as yee have rev. 3. he sups with us , not that wee have grace from our selves , or can bring any thing , he bringeth his own provision , with him when hee suppeth with us ; but yet by the covenant of grace whereby he enters into termes of friendship with us , we must sup with him , wee must have grace to entertaine him , though it is at his owne cost ; yet we must have something : he doth not require us to pay our debts , but he giveth us wherewith , secretly he bids us come , but giveth a secret messenger to draw us ; he sends his spirit certainly ; certainly hee will have us bring somthing when wee come to feast , but it is of his owne giving : and that we are to bring , is humble and empty soules , ( wherein we are to delight our selves in sense of our unworthinesse , ) and the spirit of faith to believe his promises ; that pleaseth him when we can honour him with a spirit of faith , and then a spirit of love , and new obedience , springing from a spirit of faith and love : these bee the things christ requires wee should have . our soules must be thus furnished that christ may delight to dwell with us : and therefore it is a good importuning of god ; lord i desire thou shouldest dwell in mee , and prepare my soule as a fit temple , vouchsafe me the graces thou delightest in , and delightest to dwell in . so wee may begge of god his holy spirit to furnish our soules , so as he may dwell , and delight in us . but we have spoken largely of the former verse , i will now speak of the next that followeth . and i will destroy in this mountaine the face of covering cast over all people , and the vaile spread over all nations , to swallow up death in victory , the lord will wipe away teares from all faces , and the rebukes of his people shall be taken from the earth , for the lord hath spoken it . these depend one upon another , being the severall services of the feast . he promiseth a feast in the sixth verse . and what be the severall services . he will destroy in this mountaine , this church , the face of covering cast over all people , &c. hee will take away the vaile of ignorance , and unbeliefe , that they may have speciall sight of heavenly things , without which they cannot relish heavenly things , they can take no joy at this feast . and then , because there can be no feast , where there is the greatest enemy in force and power , he swallowes up death in victorie . death keeps us in feare all our life time , that that swalloweth up all kings and monarchs ; the terror of the world death shall bee , and is swallowed up by our head , christ , and shall be swallowed up by us in victory . in the meane time we are subject to many sorrowes which cause teares ; for teares are but drops that issue from that cloud of sorrow : and sorrow we have alwayes in this world , either from our sinnes , or miseries , or simpathy in teares of that kinde . well , the time will come that teares shall bee wiped away , and the cause of teares ; all sorrow for our owne sinnes , for our own misery , and for simpathizing with the times wherein we live . our time shall bee hereafter at the day of the resurrection , when all teares shall be wiped from our eyes : god will performe that office of a mother to wipe the childrens eyes , or of a nurse to take away all cause of grief whatsoever , else it cannot be a perfect feast . i but there is reproaches cast upon religion , and religious persons , it goeth under a vaile of reproach , and the best things are not seene in their owne colours , nor the worst things , they go under vizards here . but the time will come , that the rebukes of his people shall be taken away . the good things as they are best , so shall they be knowne to bee so : and sinne , and base courses , as they are bad , and as they are from hell , so they shall be knowne to be ; every thing shall appear in its owne colours , things shall not goe masked any longer . and what is the seal of all this ? the seal of it is , the mouth of the lord hath spoken it ; truth it selfe hath spoken it , and therefore it must needs be , jehovah that can give a being to all things , he hath said it . wee have heard why the church is called a mountaine . he will destroy , or swallow up , as the word may signifie , the face of covering , or the covering of the face ; the vaile which is the covering of the face , and particularly exprest in that terme , alwayes , the vaile that is spread over all nations . god will take away the spirituall vaile that covers the soules of his people , that is between them and divine truths . it hath allusion to that of exodus 34 , about moses when he came from the mount , he had a vaile , for the people could not behold him , hee had a glory put upon his face , that they could not look upon him with a direct eye , and therefore he was faine to put a vail upon his face , to shew that the jews could not see , as paul interprets it , 2 cor. 3. 15. to this day , saith hee , when moses is read , there is a vaile put upon their hearts ; they could not see that the law was a schoole-master to bring to christ , the ceremoniall law , and the morall law. god had a blessed end by the curse of it , to bring them to christ : they rested in the vaile , their sight was terminated in the vaile , they could not see through to the end and scope of it . neverthelesse , when they shall turne to the lord , the vaile shall be taken away . from the words consider first of all , that naturally there is a vaile of ignorance upon the soule . secondly , god doth take away his vaile , and god by his spirit onely can doe it . thirdly , that this is onely in his church : and where this vaile of ignorance is taken off , there is feasting with god , and spirituall joy , and delight in the best order : and where it is taken off , there is none of it . first of all by nature there is a vaile of covering over all mens spirits . to understand this better , let us unfold the termes of vaile a little . there is a vaile either upon the things themselves that are to bee seen , or upon the soule which should behold them : the vaile of things themselves is when they be hidden altogether , or in part , when we know part , and are ignorant of part . and this vaile upon the things ariseth from the weak apprehension of them , when they are not represented in cleare expressions but in obscurity of words , or in types . when we see them onely in types , or obscure phrases , which hideth sometime the sight of the thing it selfe ; the manner of speech sometimes casteth a vaile on things ; for our saviour christ spake in parables , which were like the cloud darke on the one side , light on the other , darke towards the egyptians , light towards the israelites : so some expressions of scripture have a light side , that onely the godly see , and a darke side , that other men good wit ( as naturall men ) see not . againe , there is a vaile upon the soule , and upon the sight ; if the things be vailed , or the sight vailed , there is no sight . now the soule is vailed , when we be ignorant , and unbeleeving , when we are ignorant of what is spoken and revealed , or when we know the termes of it , and yet beleeve it not . now this vaile of ignorance , and unbeliefe , continueth in all unregenerate men , untill grace takes away the vaile . besides , before a thing can be seene , the object must not onely be made cleare , and the eye-sight too , but there must be lumen deferens , a light to carry the object to the eye : if that be not wee cannot see . as the egyptians in the three dayes of darknesse , had their eyes , but there wanted light to represent the object ; and therefore they could not goe neare one to another ; it is the light and not sight ; if there be sight , and no light to carry and convey the object , we cannot say there is sight . that which answereth to this vaile , is the vaile of scripture , whereby heavenly things are set out by a mistery ; a mistery is , when something is openly shewed , and something hidden . when something is concealed , as in the sacrament , they be mysteries : we see the bread , we see the wine , but under the bread and wine other things are intended ; the breaking of the body of christ , and the shedding of his bloud , and in that the love and mercy of god in christ , in giving him to death for us ; and christs love to give himself to satisfie divine justice : these be the things intended , which onely the soule sees and apprehendeth . and so all things in the church indeed are mysteries , the incarnation of christ , the union of both natures , that christ should save the world by such a way as he did , that he should bring us to glory by shame , to life , by death , to blessing and happinesse , by being a curse for us ; it is a mystery to bring contrary out of contrary : that so glorious a person as god , should be covered with our weake and sinnefull nature : it was a mystery , the jewes stumbled at it ; light came , and the darkenesse could not comprehend the light . and as christ was a mystery himselfe , so the church is a mystery , that god should so much delight in a company of poore men , the off-scowring of the world , to make them temples of his holy spirit , and heires of heaven , men that were under the scorne of the world : this is a mystery , so all is mysticall , the head , the members , the body , the church , and every particular point of religion ; there is a mystery in repentance , no man knoweth what sorrow for sin is , but the true gracious person ; no man knowes what it is to believe , but he that hath an heart to believe ; no man knoweth what peace of conscience and joy of the holy ghost is , but those that feele it ; so that is a mystery . and therefore great is the mystery of godlinesse , saith the apostle , not onely in the points themselves , but even the practice of religion is a mystery too . repentance , and faith , and new obedience , and love , and the comforts of religion , are all mysteries ; there is a vaile upon them in all these points , that a carnall man cannot see them . you see then in what sense there is a vaile of the things , and in what sense there is a vaile on mens hearts ; that is , either the things themselves are hid , or if the things be open , they want sight , and light of knowledge , and they want faith to believe . beloved , we live in times that the object is cleare to us , the things themselves are made cleare : as who knoweth not what christ is , and the notion of the incarnation , and of the union with him ; wee know them notionally , they be opened and revealed to us very clearely , all the articles of faith , and misteries of religion ; so that there is no obscurity in the object , the things are cleare , specially in these places of knowledge : but yet notwithstanding there is a vaile upon the soule . the soule of every man that is not graciously wrought upon by the spirit of god , hath a vaile of ignorance , and unbeliefe . first of all , of ignorance . there is a vaile of ignorance in many , and in all men naturally a vaile of ignorance of spirituall things ; for unlesse they be revealed , they can never be knowne to angels themselves : the angels themselves know not the gospell till it be opened , and therefore they be students in it continually ; and the best men in the world know nothing in the gospell further then it is revealed ; but there is a vaile of ignorance upon them that know these things notionally , because they do not know them as they should know them ; they doe not know them in propria specie , spirituall and heavenly things as spirituall and heavenly things : they doe not know spirituall things as spirituall things , they have a humane knowledge of spirituall things . those that want grace , they know the grammer of the scripture and divinity , and they know how to discourse as schoolemen doe , from one thing to another , and to argue ; they know the logicke and rhetoricke of the scripture , but they sticke in the stile , there is something they are ignorant of : that is , they have not an eye of knowledge , as wee call it ; they doe not see the things themselves , but onely they see things by another bodies spirit , and they have no light of their owne : and so no man knoweth naturally but the children of god what originall sinne is , what corruption of nature is , nor knowes sinne in its owne odious colours , to be filthy , and to be dangerous as it is ; to draw the curse and vengeance of god upon it , this is not knowne , but by the spirit revealing the odiousnesse of sinne , that the soule may apprehend it , as christ did when he suffered for it , and as god doth . a gracious man seeth it as god seeth it , because by the spirit of god hee seeth the filthinesse and odiousnesse of it , and the danger it draweth after it . and so in any points of religion naturally , a man sees not them spiritually , as they are , and as god sees them , but he seeth them by a humane light ; hee seeth heavenly things by a humane light , notionally , and meerely to discourse of them , he seeth not intritively into the things themselves , he seeth them sub aliena specie , under another representation then their owne ; onely a godly man seeth spirituall things as the spirit of god , and seeth them as they are , knowes sinne as it is , knoweth grace to be as it is , and knoweth faith ; what it is to believe , what it is to have peace of conscience , and the pardon of sinnes : he knoweth these things in some sense intritively , though not so as he shall doe when he shall see these things in heaven , when he shall see face to face . there is a great difference in it , hee sees them intritively , in respect of the knowledge of other men , though he sees but in a glasse , in regard of the knowledge hee shall have in heaven : as saint paul saith , for wee see but as in a glasse ; but he that sees in a glasse seeth more life , then he that sees the dead picture of a man : so though we see but in a glasse heavenly things , yet wee see them better then those that see them in a dead notion ; though it be nothing to the knowledge wee shall have in heaven , yet it is incomparable above the knowledge of any carnall naturall man upon the earth . againe , naturally men have vailes of ignorance upon the most divine things ; of spirituall things , such as is union , and as is the communion between christ and us , and the mystery of regeneration in the new creature , such as is the joy in the holy ghost , the inward peace of conscience . i will not name the particulars to insist on them , but give you onely an iustance ; though they know the notion of these things , yet they are altogether ignorant of them : their knowledge is a meere outward light , it is a light radicated in the soule ; it is not as the light of the moone , which receiveth light from the sunne , but it is a light radicated and incorporated into the soule , as the light of the sunne is by the spirit , it is in the soule ; it is not onely upon the soule , but in the soule ; the heart sees and feeleth , and knoweth divine truths : there is a power and vertue in the sight and knowledge of a gracious man , there is none in the knowledge of a carnall man. the light of a candle hath a light in it , but no vertue at all goeth with it ; but the light of the sunne , and the light of the starres , they have a speciall vertue , they have heate with them , and they have an influence in a speciall kind on inferiour bodies working together with the light ; so it is with heavenly apprehension and knowledge , it actually conveyeth light but with the light there is a blessed and gracious influence , there is heate and efficacy with that light . but though a carnall man know all the body of divinity , yet it is a meere light without heat , a light without influence : it is not experimentall . as a blind man can talke of colours , if he be a scholler , and describe them better then he that hath his eyes , he being not a schollar : but he that hath his eyes can can judge of colours a great deale better . oftentimes by booke a schollar can tell you forraigne countries , better than he that hath travelled , yet the traveller that hath bin there , can tell them more distinctly ; so he that is experienced in that kind , though a stranger , can measure another mans ground better then himselfe , he can tell you here is so many acres ; but he that possesseth them knowes the goodnesse of them , the worth of them , and improveth them to his owne good . and so it is with many , they can measure the points of religion , and define , and divide them ; i but the poor christian can taste , can feele them , can relish and improve them : his knowledge is a knowledge with interest , but other mens knowledge is a knowledge with no interest or experience at all : so that there is naturally a vaile of ignorance on the heart of every naturall man. christianity is a mystery ; till conversion there is a mystery in every point of religion : none know what repentance is , but a repentant sinner ; all the bookes in the world cannot informe the heart what sin is , or what sorrow is . a sicke man knoweth what a disease is better then all physicians , for he feeleth it ; no man knoweth what faith is but the true believer : there is a mystery also in love . godlinesse is called a mystery , not onely for the notionall , but the practicall part of it ; why doe not men more solace themselves in the transcendent things of religion , which may ravish angels . alas , there is a vaile over their soule , that they doe not know them , or not experimentally they have no taste or feeling of them . and so there is a vaile of unbeliefe ; there is no man without grace , that believeth truly what he knoweth , but he believeth in the generall onely , he beleeveth things so farre forth , as they crosse not his lusts . but when particular truths are inforced on a carnall man , his lusts doe overbeare all his knowledge , and he hath a secret scorne arising in his heart , whereby he derideth those truths , and goeth against them , and makes him thinke certainly these be not true , and therefore he beleeveth them not . if a man by nature beleeved the truths he saith he knoweth , he would not goe directly against them : but the ground of this is , there is a mist of sinnefull lusts that are raised out of the soule , that darkens the soule , that at the present time the soule is atheisticall , and full of unbeliefe ; for there is no sin but ignorance and unbeliefe breatheth it into the soule , and maketh way for it ; for if a man knew what he were about , and apprehended that god saw him , and the danger of it , he would never sinne . there is no sinne without an error in judgement , there is a vaile of ignorance and unbeliefe ; what creature will run into a pit when he seeth it open ? what creature will runne into the fire , the most dull creature ? man will not run into that danger that is open to the eye of the soule , if there were not a vaile of ignorance , at least unbeliefe , at that time upon the soule . all sinne supposeth error . and this should make us hate sinne the more , whensoever we sinne , specially against our conscience ; there is atheisme in the soule at that time , and there is unbeliefe : we beleeve not truth it self ; no sinner but calleth truth into question : when he sinneth , he denieth it , or questioneth it ; and therefore there is a vaile on every man naturally over his heart by ignorance and unbeliefe . the truths themselves are cleare , god is cleare , and the gospel is light , mens , lux , you know they know things in the object , but in us there is darkenesse in our understandings ; and therefore the scripture saith not , wee are darke onely , but darknesse it selfe . the clouds that arise , are like the mists that doe interpose between our soules , and divine things , arising from our own hearts ; & the love of sinfull things raise such a cloud , that we know not , or else believe not what is spoken . to proceed , god onely can reveale and take away the vaile of ignorance , and unbeliefe from off the soule : i will speake specially of this vaile . the reason is , there is such a naturall unsuitablenesse between the soule and heavenly light , and heavenly truths , that unlesse god opens the eye of the soule , and puts a new eye into the soule , it can never know or discerne of heavenly things ; there must be an eye suitable to the light , else there will never be sight of it . now god can create a new spirituall eye to discerne of spirituall things , which a naturall eye cannot ; who can see things invisible ? divine things are invisible to naturall eyes , there is no suitablenesse : he that must reveale these , and take away the vaile , must create new light within , as well as a light without ; now god , and only god , that created light out of darknesse , can create light in the soule . let there be light . hee only can create a spirituall eye , to see the things that to nature are visible . there be four things in sight . 1. the object to be beheld . 2. the light that conveyeth it . 3. the organ that receiveth it . 4. and the light of the eye to meet the light without . so it is in the soule together with divine truths , there must be light to discover them ; for light is the first visible thing that discovers it selfe and all things else : and then there must be a light in the soule to judge of them , and this light must be suitable . a carnall base spirit judgeth of spirituall things carnally , like himselfe , because he hath not light in his owne spirit : the things are spirituall , his eye is carnall , he hath not a light in his eye suitable to the object , and therefore he cannot judge of them ; for the scripture saith plainly , they are spiritually discerned . therefore a carnall person hath carnall conceptions of spirituall things , as an holy man doth spiritualize things by a spirituall conception of them . there be degrees of discerning things . the highest degree is to see things face to face as they be in heaven ; the next to that is to see them in a glasse : for there i see the motion and true species of a man , though not so clearly , as when i see him face to face ; therefore we soone forget the species of it in a glasse . wee have more fixednesse of the other , because there is more reality : we see things put into water , and that is lesse ; but then there is a sight of man in pictures , which is lesse than the rest , because we see not the motion . it is even so , a carnall man scarce sees the dead resemblance of things . in moses time , they saw things in water as it were blindly , though true : but we see things in a glasse of truth , as clearly as possibly we can in this world . in heaven wee shall see face to face , shall see him as he is : and then will be the joy of this excellent feast , and the consummation of all sweet promises , which here we can but have a taste of . so that is the first reason of it , that god is onely the taker away of the vaile , which ariseth from the unsuitablenesse between the soule , and divine truths . there is nothing in the heart of man , but a contrariety to divine light . the very naturall knowledge , that is contrary , naturall conscience that onely checketh for grosse sinnes , but not for spirituall sinnes : obedience and civill life , that makes a man full of pride , and armeth him against selfe-denyall , and against the righteousnesse of christ , and justification . there is nothing in the soule , but ( without grace ) riseth against the soule in divine things . againe , there is such disproportion between the soule being full of sinne , and guiltinesse , and heavenly things , that are so great , that the heart of man will not believe , unlesse god convinceth the soule , that god is so good and gracious , though they be great and excellent , yet god will bestow them upon our soules , and therefore he sendeth the spirit , that over-powers the soule , though it bee full of feare , and guilt , that sinne contracts . though we be never so unworthy , he will magnifie his grace to poore sinners , and without that the soule will never believe , there is such an infinite disproportion betweene the soule and the things , between the sinfull soule and the spirit , so that god must over-power the soule to make it believe . the scripture is full of this : as we are naturally ignorant , and full of unbeliefe : so god onely can over-power the soule , and take away the vaile of ignorance . all the angels in heaven , and all the creatures in the world , the most skilfull men in the world cannot bring light into the soule , they cannot bring light into the heart ; they can speake of divine things , but they understand them little , but to bring light into the heart , that the heart may taste of them , and yield obedience to believe , that they cannot doe . and therefore all gods children they bee theodidactoi , taught of god ; god onely hath the privilege to teach the heart , to bend and bow the heart to believe . so that god onely by his spirit takes away the vaile of ignorance and unbeliefe . now the third thing is , that this is peculiar to the church , and to the children of god , to have the vaile taken off . in this mountaine , saith the scripture , the vail of all faces shall be swallowed up , or taken away . i partly shewed in the former point , that it is peculiar to gods children to have the vaile taken off . there is a vailin all things , either the things be hid from them , as amongst the gentiles , or if the things bee revealed , there is a vaile upon the heart , their lusts raise up a cloud , which untill god subdue by the holy spirit , they bee darke , yea darknesse it selfe . goshen was onely light , when all egypt was in darknesse : so there is light onely in the church , and all other parts in the world are in darknesse : and amongst men in the church there is a darknesse upon the soule of unregenerate men , that bee not sanctified , and subdued by the spirit of god. and all godly men are lightsome , nay they be lights in the world . as wicked men are darknesse , so gracious men by the spirit of god , are made lights of the world from him that is the true light , christ himselfe . it is peculiar to the church to know the greatest good , and the greatest evill . it is no where but in the church , who are the people of god. none but gods elect can know the greatest evill , that is sinne , which the spirit of god revealeth : and the greatest good , that is gods mercy in christ , and sanctifying grace . the same spirit doth both : as light doth discover foul things , as well as faire ; so the same spirit of god discovers the loathsomenesse of sinne , and the sweetnesse of grace . where the one is , there is never the other ; where there is not truely a deep discerning of sinne , there is never knowledge of grace ; there is none but in the church , those that have the spirit of illumination , they have sanctification likewise . we shall make use of all together . you see then what naturally we are , and that gods grace must take away the vaile , and this is from all them within the church , and in the church those whom god is pleased to sanctifie . in the fourth place . where this vaile is taken off from any , there is with it spirituall joy , and feasting , as here he joyneth them both together . i will make a feast of fat things , and will take away the vaile . the reason of the connexion of this , is that same spirit , that is a spirit of revelations , is a spirit of comfort : and the same spirit that is the spirit of comfort , is a spirit of revelation : all sweetnesse that the soule relisheth , commeth from light , and all light that is spirituall conveyeth sweetnesse both together . beloved , there is a marvailous sweetnesse in divine truths , in christ is all marrow , and in religion forgivenesse of sinnes , and inward peace , and joy , and grace , fitting us to be like to christ , and for heaven , they be incredibly sweet , they bee all marrow . i but they are onely so to them that know them ; now gods spirit that revealeth these things to us , doth breed a taste in the soule . the spirit of illumination of gods children is a spirit of sanctification likewise ; and that sanctification alters the taste , and relish of the will and affections , that with discovery of these things , there is a taste , and relish of them . it is sapida scientia , a savory knowledge they have : and therefore where he maketh a feast , he taketh away the vaile ; and where hee takes away the vaile hee makes a feast : what a wonderfull satisfaction hath the soule , when the vaile is taken off , to see god in christ reconciled , to see sin pardoned , to see the beginnings of grace , which shall bee finished , and accomplished in glory , to discerne that peace which passeth understanding , &c. what a marvellous sweetnesse are in these things ? they cannot be revealed to the knowledge spiritually , but there is a feast in the soule , wherein the soule doth solace it selfe ; so both these goe together . and therefore we should not rest in that revealing that doth not bring a savor with it to the soule ; undoubtedly , that knowledge hath no solace and comfort for the soule that is not by divine revelation of heavenly truths . we see the dependence of these one upon another : then let us make this use of all . since there is a vail over all men by nature , the work of ignorance and unbeliefe , and since god onely taketh it away by his holy spirit , and since that onely those that be godly and sanctified have this taken off : while this is , there is a spirituall feast , joy , and comfort , and strength ; then let us labour to have this vaile taken off , let us labour to have the eyes of our understandings enlightned to have our hearts subdued to believe , let us take notice of our naturall condition . we are drowned and inwarpt in darknesse , the best of us all : it is not having knowledge what wee are by nature , it is not any knowledge that can bring us to heaven , there must be a revelation , a taking away of the vaile . how many content themselves with common light of education and traditionary knowledge ; so they were bred and catechized , and under such a ministery , but for spirituall knowledge of spirituall things , how little is it cared for ; and yet this is necessary to salvation . there is great occasion to presie this , that we rest not in common knowledge . if religion be not knowne to purpose , its like lightning , which directs not a man in his way , but dazles him , and puts him quite out of his way . many have flashes of knowledge that affect them a little : but this affection is soon gone , and directs them not a whit in the wayes of life ; and therefore labour that the will and affections may be subject . beg of god a fleshy heart , an heart yeelding to the truth . we know eare-truths will harden ; as none is harder than a common formall christian . a man had better fall into the hands of papists , than into the hands of a formall hypocriticall christian . why ? they pride themselves in their profession . no persecuters worse than the scribes and pharisees , that stood in their own light . they were more cruell than pilate : and therefore if wee bee informed , but not truly transformed ; to love the truth we know , and hate the evill we know , it maketh us worse . and then it inrageth men the more : the more they know , the more they be enraged . men when truths be prest , which they purpose not to obey , they fret against the ordinance , and cast stones , as it were in the face of truth . when physick doth raise humors , but is not strong enough to carry them away , they indanger the body ; and where light is not strong enough to dispell corruption when it raiseth corruption , it inrageth it . when men know truth and are not moulded into it , they first rage against it , and then by little and little fall from it , and grow extreme enemies to it . it s a dangerous thing therefore to rest in naked knowledge . beg then of god that he would take away the vaile of ignorance and unbeliefe , that light and life may goe together , and so wee shall be fit to feast with the lord. now that we may have true saving knowledge , first we must attend meekly upon gods ordinances , which be sanctified to this end to let in light to the soule . will we know sinne and our state by nature , and how to come out of it , then together with this revelation must come an heavenly strength into the soule , a heavenly taste , and relish , and therefore attend upon the ordinances ; and labour for an humble soule , empty of our selves ; and doe not think to break into heavenly things with strength of parts , god must reveal , god must take away the vaile only by his holy spirit in the ordinance . the vaile is taken away from the oject , in opening of truths ; but the vaile must bee taken away from the object , and from the heart too , there must bee knowledge of the object , as well as an object ; the object must bee sanctified , and fitted to the persons , else divine truths will never be understood divinely , nor spirituall truths spiritually : labour to be emptied of your selves . in what measure we are emptied of our self-conceitednesse , and understanding , wee bee fill'd in divine things : in what measure we are emptied of our selves , we are filled with the spirit of god , and knowledge , and grace . as a vessell in what measure it is emptied , in that measure it is fit to be fill'd with more supervenient liquor : so in what measure we grow in self-denyall , and humility , in that measure wee are filled likewise with knowledge . he will teach an humble soule that stands not in its own light , what it is to repent , to believe , to love ; what it is to be patient under the crosse , what it is to live holily , and dye comfortably . the spirit of god will teach an humble selfe-denying soule all these things , and therefore labour for an humble empty soule , and not to cast our selves too much into the sinnes , and fashions of the times ; as the apostle rom. 12. be not conformed to this world , but be yee transformed by the renewing of your minde , &c. when a man casteth himselfe into the mould of the times , and will live as the rest doe , he shall never understand the secrets of god , and the good pleasure of god ; for the world must be condemned . the world goeth the broad way : and therefore we must not consider what others doe , but what god teacheth us to do . and adde to this ; what we know , let us labour to practise , iohn 7. 17. but he that doth the will of my father , shall know of every doctrine whether it be of god or no. we must doe , and we shall know : but can wee doe , before we know ? the meaning is this , that we have first , breeding and education , and some light of the spirit turneth it presently to practice , by obedience to that knowledge . and then you shall know more , hee that doth these things , hee shall know all : they shall know that doe practice what they know already . to him that hath shall be given ; that is , to him that hath some knowledge , and putteth in practice what he hath , god will increase the talent of his knowledge ; hee shall know more and more till god revealeth himselfe fully in the world to come : and therefore be faithfull to our selves , and true to the knowledge we have , love it , and put it into practice when divine truths are discovered , let the heart affect them , lest god giveth us up to believe lies . we have many given up to this sinne , because when truths are revealed , they give way to their owne proud scornfull hearts , they know not the love of the truth . god knoweth what a jewell the truth is , and since they despise it , god giveth them up to believe lies : and take heed , practice what we know , and love what we know , entertaine it with a loving affection . a loving affection is the casket of this jewell , if we entertain it not in love , it removes from us its station , and being gone , god will remove us into darknesse . and remember it is god that taketh away the vaile of ignorance and unbeliefe : and therefore make this use of it , to make our studies , and closets , oratories , not to come to divine truths , to out-wrastle the excellency of them with our owne wits ; but to pray to god , as you have psal . 119. open mine eyes , and reveale thy truth . and st. paul prayeth for the spirit of revelation , 1 ephes . 19. and so desire god to reveale , and take away the vaile from us , that he will open divine truths to our soules ; that since he hath the key of david , that opens , and no man shutteth , that he would open our understandings , to conceive things , and our hearts to believe . he hath the onely key of the soule , we can shut our souls , but cannot open them againe : so we can shut our hearts to divine truths , we can naturally doe this , but open them without the help of the spirit we cannot : he can open our understandings , as he did the disciples : he can open our hearts to believe , he can doe it , and will do it . if we seek to him , he will not put back the humble desires of them that feare him ; and therefore for heavenly light and heavenly revelation , all the teaching of the men of the world cannot do it . if we know no more than wee can have by bookes , and men that teach us , wee shall never come to heaven ; but wee must have god teach the heart , as well as the braine , hee must teach not onely the truths themselves , as they bee discovered , but the love of them , the faith in them , the practice of them , and hee onely can doe this , hee only can teach the heart , hee onely can discover the bent of the heart , and satans wiles that cast a cloud upon the understanding , the spirit onely can doe it ; and therefore in all our endeavours labour to get knowledge , and joyne holinesse and divine grace , and pray to god that he would reveale the mystery of salvation to us . but how shall we know whether we have this heavenly light and revelation , or no ? whether the vaile be yet upon our hearts or no ? i will not be long in the point . wee may know it by this : the apostle peter●aith ●aith to expresse the vertue of gods power , he hath called us out of darknesse to his marvelous light . the soule that hath the vaile taken from it , there is a marvelling at the goodnesse of god , a wondering at the things of faith : and the soule sets such a price upon divine things , that all is dung and drosse in comparison of the excellent knowledge of jesus christ . wherefore is it that thou wilt reveale thy selfe to us , and not unto the world ? as admiring the goodnesse of god. what are we ? what am i ? that god should reveale these things to me , and not to the world ? that many perish in darkensse and shadow of death , though they heare of divine things ; yet they teaching rebellion and unbeleife , are not moulded to them , and so perish eternally . there is a secret admiration of the goodnesse of god to the poore soule , and a wonderment at spirituall things . oh how sweet is thy law saith david . and teach me the wonders of thy law , and joy unspeakable , and glorious , and peace that passeth understanding : these things be high to the soule ; by the taste of what they have , they wonder at that little , and at that they looke for , and are carried with desire still further and further , which is a farther evidence ; they that have any spirituall knowledge , they be carried to grow more and more , and to enter further and further into the kingdome . where there is not a desire still till they come to the full measure that is to be had in jesus christ , there is no knowledge at all : certainly a gracious soule when once it sees , it desires still to feele the power and vertue of christ in it , as paul counted all dung in comparison of this knowledge to know my selfe in christ , and feele the power of his death in dying to sin , and vertue of his resurrection in raising me to newnesse of life ; it was saint pauls study to walk still to the high price of gods calling , and where that is not , no grace is begun . and againe , where divine light is , and the vaile taken away , it is the sanctified meanes ; for god works by his owne instruments and meanes , and they be able to justifie all courses of wisdome , wisdome is justified of her children . by experience they be able to say the word is the word ; i have found it casting me downe , and raising me up , and searching the hidden corners of my heart . i have found gods ordinances powerfull , the word and sacrament . i have found my hope , faith , strength , and spirituall comfort , and therefore i can justifie them ; for i have found , tasted , and relished of these things ; which worketh that upon the soule which christ did on the body . i finde mine eyes , i finde my deafe eares opened . i can heare with another relish then before . i finde a life and quickning to good things , though it be weake ; i had no life at all to them before . i find a relish which i knew not before ; so that there be spirituall senses whereby i am able to justifie that these things be the things of god : so that they that have divine truths , can justifie all the ordinances of god , by their owne experience . as peter answered when christ asked him , will you be also gone ? be gone said peter , whether should we goe , thou hast the words of eternall life . i have found thy words efficacious to comfort and strengthen , and raise , and shall i depart from thee , who hast the words of eternall life ? and so take a soule that the spirit of god hath wrought upon ; aske whether they will be carelesse of meanes of salvation , not to pray , or heare , or receive the sacrament , by these have i eternall life conveyed ; god hath let in by these , comfort and strength , and joy , and shall i leave these things ? no , i will not ; whether shall i goe , thou hast the words of eternall life ? are we able to justifie these things by the sweetnesse wee have found in them ? then certainly god hath shined upon the soule , and together with strength and light , conveyed sweetnesse to the soule . a godly man seeth things with life , his sight worketh upon him ; it is a transforming sight , as the apostle saith , wee all behold the glory of god and are changed . sight of light and life goeth together with a christian ; as christ saith , he is the light of the world , and the life of the world . first light , for life commeth with light , and light conveyeth life : all grace is dropt into the will through the understanding ; and wheresoever christ is life , he is light , because true knowledge is a transforming knowledge ; but if religion be not knowne to purpose , it hardens and makes worse . we are now by gods good providence come to farther businesse , to partake of these mysteries ; yet it should be the desire of our soules that our eyes may be opened , that in these divine and precious mysteries he would discover hidden love , which is not seen with the eyes of the body ; they may see and taste , and relish his love and goodnesse in jesus christ : that as the outward man is refreshed with the elements , so the inward man may be refreshed with his spirit , that they may be effectuall to us ; that we may justifie the course god takes so farre , as to come charitably , and joyfully to them . the fourth sermon . isaiah 25. 7 , 8. i will destroy in this mountaine the face of the covering cast over all people , and the vaile that is spread over all nations . he will swallow up death in victory , &c. we have heretofore at large spoken of the spirituall and eternall favors of god , set out in the former verse , in this mountain will the lord of hosts make a feast of fat things . while our soule is in the body it is much guided by our fancy : spirituall things are therefore presented by outward , and conveyed to the soule that way ; onely we must remember that there is a farre greater excellency in the things themselves , than in their representation ; for what is all banquets , fatnesse with marrow , wine on the lees , to the joy and sweetnesse of religion , begun here , and accomplished in the world to come . in christ there is nothing but all marrow , and sweetnesse in religion , that may refresh a man in the lowest condition , if hee can but have a taste of it . now because the spirituall things of christ doe us no good , as long as they are hid , therefore the holy ghost setteth downe a promise , that god will take away the covering cast on all people , and the vaile spread over all nations . but there be some things that will dampe all mirth : now here is security against them , that our joy may bee compleat ; and this in the next verse to which i now come ; hee will swallow up death in victory , hee will wipe away teares from all faces . the prophet having spoken of a great feast before , an excellent feast , sets forth here the services of that feast ; what is it that accompanies it . first of all there shall be light to discover the excellency of the feast , the vaile is taken away , and a knowledge given to know divine things in a spirituall manner . then ( which will damp all feasts ) the feare of death is taken away ; he will swallow up death in victory , and wipe away all tears , that is all sorrow , the effect is put for the cause : this is an excellent promise , an excellent service in this spirituall banquet . suppose a man were set at a feast furnished with all delicates , royally attended , cloaths suitable , and had a sword hung over his head ready to fall upon him , it would cast such a dampe on his spirit , as would spoile the joy of this feast : so to heare of spirituall excellencies , and yet death , and hell , and damnation comming along , alas where is the comfort you speake of ? and therefore to make the feast more perfect , there is not onely light and knowledge , but removall of it ever may dampe the feast . so this must needs come in to comfort all the rest ; he shall swallow up death in victory , and wipe away tears from all faces . death is here represented to us under the word victory , as a combatant , as one that we are to fight withall , a captaine . and then here is the victory of him , christ overcomes him , and overcomes him gloriously : it is not onely a conquest , but a swallowing of him up . usually god useth all sorts of enemies in their owne kinde ; he causeth them that spoile , to be spoyled ; them that swallow up , to be swallowed up : so death the great swallower shall be swallowed up . beloved , death is the great king of kings , and the emperor of emperors , the great captaine , and ruling king of the world ; for no king hath such dominion as death hath , it spreads its government and victory over all nations ; he is equall , though a tyrant . as a tyrant spares none , he is equall in this , he subdueth young and old , poore and rich , he levels scepters and spades together ; he levels all ; there is no difference between the dust of an emperor and the meanest man ; he is a tyrant that governeth over all ; and so there is this equity in him , he spares none . he hath continued from the beginning of the world to this time ; but he is a tyrant brought in by our selves , rom. 5. sin let in death , it opened the doore : death is no creature of gods making ; satan brought in sin , and sinne brought in death : so that we be accessary our selves to the powerfull stroak of this prevailing tyrant ; and therefore sinne is called the cause of death . sinne brought in death , and armeth death ; the weapon that death fights with , and causeth great terror , it is sinne : the cause is armed with the power of the wrath of god for sinne , the feare of hell , and damnation ; so that wrath , and hell , and damnation , arming sinne , it bringeth a sting of it self , and put as venome into death . all cares , and feares , and sorrowes , and sicknesses , are lesse and petty deaths , harbingers to death it selfe ; but the attendants that follow this great king are worst of all : as rev. 6. i saw a pale horse , and death upon it , and after him comes hell : what were death , if it were not for the pit , and dungeon that followeth it ? so that death is attended with hell , and hell with eternity . therefore here is a strange kind of prevailing . there is no victory where there is no enemy , and therefore death must needs be an enemy , yea it is the worst enemy , and the last enemy : death is not planted in the forlorne hope , but it is planted at last for the greatest advantage , and is a great enemy ; what doth death ? it depriveth us of all comfort , pleasure , communion with one another in this life , callings , or whatsoever else is comfortable . the grave is the house of oblivion ; death is terrible of it selfe , even to nature , as augustine saith , where it is not swallowed up of christ : for it is an evill in it selfe , and as i said , armed with a sting of sinne , after which followes hell. now this death is swallowed up . when the scripture puts a person upon death , it is not uncomly for us to speak as the scripture doth : the scripture puts a persouupon death , and a kind of triumphing spirit in gods children over death : oh death where is thy sting , oh grave where is thy victory ; death is the greatest swallower , and yet it is swallowed up by christ ; death hath swallowed up all , and when it hath swallowed up , it keepeth them ; it keeps the dust of kings , subjects , great and small , to the generall day of judgement , when death shall be swallowed up of it selfe . it is therefore of the nature of those that solomon speaks of , that cry , give , give , and yet is never satisfied , like the grave , yet this death is swallowed up in victory . but how commeth death to be swallowed up ? christ will swallow up death in victory , for himselfe and his . first of all , because sin brought in death , our saviour christ became sinne , a sacrifice to his fathers justice for sinne ; he was made sinne for us , he was made a curse for us , to take away the curse due to us : and sinne being taken away , what hath death to doe with us , and hell , and damnation , the attendants on death ? nothing at all ; therefore coll. 2. upon the crosse christ did naile the law , and sinne , and the devill ; there he raigned over principalities and powers , which were but executioners let loose by reason of our sinnes : and god being satisfied for sinne , the devill hath nothing to doe with us , but to exercise us , except it be for our good : so that he hath swallowed up death , because by his death he hath taken away sinne , and so the power of satan , whose power is by sinne . and therefore it is excellently set downe heb. 2. 14. he also tooke part of flesh and blood , that through death he might destroy him that had the power of death , that is , the devill : so christ by death overthrew satan , that had the power of death ; because by death he tooke away sinne , the sinnes of all , and bare our sinnes upon the crosse , and was made sinne for us that knew no sinne ; he is ours , if we believe : for then christ is given to a particular man when hee believes . beloved , christ upon the crosse did triumph over all our spirituall enemies , sinne , and death , and all ; it was a kingdome of patience . you know there is a double kingdome of christ ; a kingdome of patience , and a kingdome of power : christ on the crosse suffering punishment due to sinne , overcame the law , and the devill , and sinne , which is the kingdome of patience ; the kingdome of power he hath in heaven . if christ were so able in his kingdome of patience to conquer our greatest enemies , what will he doe in his kingdome of power ? as paul reasoneth rom. 5. if by his death we are saved , much more now he triumphs in heaven , and appeares for us , is he able to convey greater matters to us . if christ in the daies of his flesh did conquer , how glorious will his conquest be at the day of judgement . now christ hath conquered all in his owne person , as our head , then he will conquer for us in his mysticall body ; what is now done in his person , shall be done in his members . in the meane time , faith is our victory , his conquest over death our victory , his victory over all our spirituall enemies , is our victory ; every one that believeth , is a conquerour of death , though he die , because he sees it conquered in christ his head : and as it is truly conquered in him , so christ will conquer it in all his members ; for as christ in his naturall body is gone to heaven there to appeare in our behalfe , so shall mysticall christ be wholly in glory ; he will not leave a finger , we shall all triumph over all our spirituall enemies ; as christs naturall body is glorious in heaven as our head , so shall also his mysticall body be . you see then how death is swallowed up by christ as our surety , as the second adam upon the crosse ; and truly swallowed up in him , and by faith this victory is ours , and time will come when in our owne persons it shall be swallowed up in victory . this might be inlarged , but i haste to make use of it . marke i beseech you how death is swallowed up by christ in his owne person for our good , he gave a great way to death , for death seised on him upon the crosse , death severeth soule from body , death had him in his owne cabinet , his grave for three daies ; nay this great king and tyrant death , had a great conquest over christ himselfe ; but here was the glory of this victory ; when death this great conquerour of the world had christ upon the crosse , and in his owne dominion , in the grave , where he rules and raignes , consuming and swallowing up all , death was faine to give up all , and satan thought to have had a great morsell when he devoured christ ; but there was an hooke in his divine power that catched him , that when he thought to have swallowed up christ was swallowed up himselfe , his head was then broken ; he never had such a blow , as by christ on the crosse , when he was overcome being a scorne of the world visibly , yet invisibly in gods acceptation of that sacrifice , and in a spirit of faith : christ triumpheth over satan , death was subdued even in his owne kingdome , and that makes the victory great . death by seising on christ without right , christ hath freed us from the evill of death when it had right to us : death hath lost all its right by fastening on christ , and so is become as a drone without a sting ; so the great swallower of all is swallowed up it selfe at last by christ . now for comfortable use of it . first , let us consider that god oftentimes giveth a great deale of way to his greatest enemies : god useth a stratagem of retiring , he seemes to retire and give liberty to his enemies , but it is to triumph and trample upon them with greater shame , he will tread them to dust afterward ; christ gave death a great deale of liberty , he was crucified and tormented , then had to the grave , and there he lay : and this was to raise a greater triumph over this great prevailer , over the world and death it selfe . it is continued so in the church : doth not he give way to the enemies of the church , they may come to say ahah , ahah , so would we have it . now the poore children of god are where we would have them , but then comes suddaine destruction : god to make his victory more glorious , and more to discover their cruelty , comes upon them when they be in the top of pleasure , and the church in the bottome of abasement ; then god swalloweth up all in victory , as christ did death when it seemed to have bin it selfe victorious . this is a very comfortable consideration , for if death be overcome when it seem'd to overcome christ , what need wee feare any other enemy ? christ hath broken the net as an eagle or great bird , and the rest escape by him . you may inlarge this in your owne meditations : hee will swallow up death in victory , this is said for the time to come , he wil swallow up death ; but paul saith it is also past , and swallowed up already ; faith saith it is done , and so it is in our head . were it not comfortable now to all true hearted christians , to heare that the church fareth better , and that the enemies were swallowed up , for they be but the instruments of this inferiour death ; let us get the spirit of faith and see them all conquered , for certainly they shall have the worst at last . he that hath swallowed up death in victory , will swallow up all that be the cause of death : and therefore the scripture speaks of these things as past , babilon is fallen , as a milstone cast into the bottome of the sea. get a spirit of faith , and wee shall never be much troubled with babilon ; for all the enemies of christ , and adherents to that man of sinne must downe , and partake of the judgement threatned in the revelations ; heaven hath concluded it , and all the policy of rome and hell cannot disanull it : they be already swallowed up to faith , and christ will rule till hee hath put them all under his feet ; which shall be done , not only to destroy them , but to raise himselfe higher , in giving them up to their confusion . againe , if death be swallowed up in victory , labour to be one with christ crucified , for union with him ; begin with union , with christ crucified . the first union is with christ abased , and then with christ glorified : and therefore labour to see sinne that brought in death , subdued by the power of christs death in some measure , and then wee shall have comfort in his death glorified . for in my holy mount death is swallowed up , that is , the true church of christ , labour to be members of christ , otherwise death will come as a tyrant indeed , armed with a terrible sting , in his full force to assaile you . it is the most terrible thing to see death come armed with the wrath and anger of god , and attended with hell and damnation . labour therefore to be one with christ crucified , to get our sinnes crucified , and our selves partakers of his death : and then no damnation , no feare of death to them that are in christ : they may die , but they are freed from eternall death , and they shall rise againe even as christs body rose to glory . get therefore into christ and desire the power of his death subduing sinne : in what measure we grow in that , wee grow in boldnesse and joy , and whatsoever priviledges follow christ . againe , when wee be in christ , true members of him , then let us be thankfull to god for this victory , thankfull to jesus christ that hath given us victory ; when wee thinke of death , of sinne , of judgement , of hell , of damnation , let us be framed as a christian should . now let him ( that hath the most terrible and fearfull things in the world as conquered enemies ) say , oh blessed be god for christ , and blessed be christ for dying for us , and by death disarming death of his sting ; that now wee can thinke of it in our judgements quietly ; now we can thinke of all these as conquered enemies : this is the fruit of christs death , they are not onely enemies , but friends in christ : sinne , the remainder of it , the guilt of it , that bindeth over to damnation , is taken away , the remainders of it serve to humble us , make us feele the power of pardon , and to desire another world , where we shall be all spirituall ; so that death is a part of our joynture . all things are yours , life , and death ; death doth us many excellent services , it is a doore and passage to life ; death is the death of it selfe , destroyeth it selfe : wee never truly live , till wee die , and when wee die , we are past feare of death . so that sinne dieth , misery dieth , death dieth ; though it takes us from comforts , and employments , and friends here , yet it is a change to a better place , and better company , and better employments , and better condition , to be in a glorious condition to eternity ; and therefore wee have cause to blesse god in christ , that tooke our nature , and in our nature disarmed our greatest enemy , sinne , and so disarmed death , and freed us from the wrath of of god , and hell , and damnation . oh we can never be thankfull enough for this . againe , if death be swallowed up in victory , let us be ashamed of the feare of death , because christ saith he will swallow him up , as he hath already in his own person : shall wee be afraid of an enemy that is swallowed up in our head , and shall be swallowed up in every one of us ? if we cherish feare , we shew we looke not for an interest in this promise ; for it is a promise , that in this holy mountaine death shall be swallowed up in victory , and why should we feare a conquered enemy , none will feare an enemy that is conquered . object . but how came christ to feare death , and we not to fear ? answ . christ had to deale with death armed with a terrible sting , with sinne , and the wrath of god for sin : and therefore when he was to die , father let this cup passe from me . but death is disarmed to us : he had to encounter with sinne and the wrath of god , and death in all its strength . but we are not so : we are to deale with death like the brazen serpent , that hath the shape of death , but no sting at all ; it s become a drone ever since it lost its sting in christ . ( life tooke death , that death might take life ) as he said . the meaning is , christs life it selfe tooke death , that wee that were so subject to death , that we were death it selfe , might take life . oh blessed consideration , nothing comparable to the consideration of the death of christ , it is the death of deaths . and then againe wee are sure of victory , it is conquered in our head , and shall be in us . but you say wee are to conflict with the pangs of death , and many troubles meet in death . it is true , but it is conquered to faith , and in christ our head ; we must fight , christ traineth us to overcome death our selves by faith , and then wee are sure of victory . joyne these two together , it is conquered in christ our head , and shall be conquered of us ; death keeps our dust , and must give them all againe . obj. but in the mean time we die . ans . 't is so , but we are sure of victory ; he will protect us in our combate , that hath conquered for us : we fight against death and the terror of it , in the strength and faith of his victory ; joyne these three together . hee that hath been our saviour in life , will be so to death , and not exclusively , then to leave us but to death , and in death for ever , yea most ready to helpe us in our last conflict . indeed to wicked men death is terrible , for he sendeth the devill to fetch them out of the world : but for these that be his , he sendeth his angels to fetch them , and he helps them in their combat : we must not therefore feare overmuch . there is a naturall feare of death , death wrought upon christ himselfe god-man ; not only death , but such a death , he was to be left of his father , and lie under the sense of the wrath of god , the seperation of that soule from the body he tooke upon him was terrible ; and therefore he saith , if it be possible let this cup passe from me ; that was nature , and without it he had not bin true man. but that i say , is , that grace may be above nature ; death is a time of darknesse , it strips us of earthly comforts , friends , callings , imployments , but then comes the eye of faith to lay hold on the victory of christ in time to come , when death shall be only swallowed up in victory , and then the glorious state to come , to which death bringeth us ; so that here faith must be above sense , and grace above nature , and therefore i beseech you let us labour for it . there be two sorts of men to whom i would speake a little . first , those that in a kind of bravery seeme to slight death ; men of base spirits as we call them , fooles , vain-glorious spirits , empty spirits . is there any creature unlesse in christ , able groundedly to slight so great an enemy as death , armed with a sting of sinne , and attended with hell and damnation ? the romish and divellish spirits are terrible ; but if thy sinnes be not pardoned , it is the most terrible thing in the world to die , for there is a gulfe afterwards : what shall we say then , of single combatants that for vain-glory are prodigall of their lives , that for a foule word , a little disgrace , will venture on this enemy , that is armed with sinne , and if they dye , they dye in sinne : and which is the miserable condition of him that dyes in sinne , his death opens the gate to another death which is eternall . they say they have repented , but there is no repentance of a sinne to be committed . canst thou repent of a sinne before it bee committed ? that is but a mockery of god. and what saith the scripture ? is it not the most terrible judgement under heaven to dye in our sinnes ? a man that dyes in sinne , dyes in hell , he goeth from death to hell , and that eternall . i wonder therefore that the wisedome of flesh and bloud should take away mens wit , and faith , and grace , and all , so much as to slight death , and repentance , as if it were so easie . now beloved , death is a terrible thing , it hath a sting , and thou shalt know it , if thou hast not grace to feele the sting of it whilst thou livest , when thou dyest the sting will revive , then thy conscience shall awake in hell : drunkennesse and jollity takes away sense of sinne ; but sinne will revive , and conscience will revive , god hath not put it into us for nought : death is terrible , if not disarmed before hand . and if thou goe about to dye without disarming it before , it will not be out-faced . it is not an enemy to be scorned and slighted ; and therefore be christians in good earnest , else leave profession , and perish eternally ; for wee must all dye ; and it is a greater matter than we take it : but if we be true christians , it is the sweetest thing in the world , an end of all misery , a beginning of true happinesse , an inlet to whatsoever is comfortable ; blessed are they that are in the lord by faith , and them that dye in the lord , their death is better than the day of life : our birth-day brings us into misery ; and therefore let me speak to true christians , and bid them be ashamed of fearing death too much , which of an enemy is become a reconciled friend . this may in the next place yeeld great consolation to those that are in christ jesus , that death by christ is swallowed up in victory ; and the rather , because the holy ghost meaneth more than a bare victory over death : death is not onely subdued , but is made a friend to us . as psalme 110. it is said his enemies shall bee his footstoole . now a footstoole is not onely trampled upon , but an helpe to rise : and so death is not onely subdued , but it advanceth gods children , and raiseth them higher . it is not onely an enemy , but a reconciled friend ; for he doth that which no friend in the world can doe ; it ends all our misery , and is the inlet into all happinesse for eternity : and whatsoever it strips us of here , it giveth us advantage of better in another world . it cuts off our pleasures , and profits , and company , and callings here ; but what is that to our blessed change afterward , to our praysing of god for ever , to the company of blessed soules , and the profits , and pleasures at the right hand of god for evermore ? and therefore it is not onely conquered , but to shew the excellency of his power , hee hath made it a friend of an enemy , and the best friend in the world . it indeed seperates soule from body , but it joyneth the soule to christ ; so that the conjunction wee have by it , is better than the separation , if the conjunction makes us partake of our desire . i desire to be dissolved , saith st. paul , but that is not well translated ; i desire to depart , and to be with christ , which is best of all : so that it is not onely , not an enemy , but a friend ; and therefore the apostle makes it our joyncture , part of our portion , all things are yours . why ? you are christs , and christ is gods : what are ours ? things present , things to come , life , death : and well may death be ours , because sinne is our enemy ; that remainder that is kept in our nature to exercise us , and humble us , and fit us for grace , as austin saith , i dare be bold to say , it is profitable for some to fall , to make them more carefull and watchfull , and to prize mercy more : so that not only death , but sinne and the devill himselfe is ours ; for his plots are for our good : god over-shooteth him in his owne bow. hee will give them over to satan , saith the apostle , that they may learne not to blaspheme : yet though they have a spirit of blasphemy by the humbling of their bodies , they be taught not to blaspheme , so that not onely death , but sinne , and hee that brought sinne into the world , the devill , are become our friends . this being so , it may be for speciall comfort , that wee not feare the king of feares . the devill hath great advantage by this affection of feare , when it is set upon this object death : overcome death , and all troubles are overcome ; who will fear any thing that hath given up himself to god ? skin for skin , and all that a man hath , will he give for his life . the devill knoweth that well enough ; therefore feare not , saith christ , them that can kill the body : feare causeth snares , saith solomon , snares of conscience : but if a man hath overcome the the fear of death once , what more is to be done ? what if they take away life , they cannot take away that that is better than life , the favor of god. if we dye in the lord , we dye in the favor of god , which is better than life ; and we shall be found in the lord at the day of judgement , and shall bee for ever with the lord in heaven ; and therfore this is a ground of resolution in good causes , notwithstanding all threats whatsoever , because death it selfe is swallowed up in victory . the worst the world can doe , is to take away this nature of ours , when they have done that they have done all they can ; and when they have done that , they have done a pleasure . that is not to be feared , saith tertullian , that frees us from all that is to be feared . what is to be feared in the world ? every sicknesse , every disgrace ; why ▪ death frees us from all . we doe see every day takes away a peece of ones life , and when death commeth it overthroweth it selfe ; for the soule goeth presently to the place of happinesse , the body sleepeth awhile , and death hath no more power . he that beleeveth in mee , saith christ , hee shall not see death , but is past from death to life . he shall not see spirituall death ; but as he lives in christ , shall dye in christ , and rise againe in christ : he that hath the life of grace begun , shall have it consummate without interruption . it s a point of wonderfull comfort , that death is so overcome that we bee in heaven already : and it is no hard speech , but stands with the truth of other points ; for are not christ , and we all one , his body is there , and is not he the head of his mysticall body ? hee that carried his naturall body , will not hee carry his mysticall body thither too ? will hee bee in piece-meale in heaven ? therefore we are in heaven already the best part of us : we are represented in heaven , for christ represents us there as the husband doth the wife . he hath taken up heaven for us . christ cannot be divided , as austine saith ; we sit in heavenly places already with christ . and what a comfort is this , that while wee live we are in heaven , and that death cannot hinder us from our resurrection , which is the restoring of all things . and therefore , as the apostle saith , comfort one another with these things . these things indeed have much comfort in them . let us labour then to bee comfortable , ( this use the apostle makes of it , ) and fruitfull in our places , upon consideration of the victory we have by christ , 1 cor. 15. it is an excellent chapter that largely proveth christs victory , as the cause of our victory , because hee is the first fruit that sanctifieth all the rest . finally my bretheren bee constant , immoveable , alwayes abound in the works of the lord , knowing that your labour is not in vaine in the lord. he raiseth that exhortation of fruitfulnesse and constancy , from this very ground of the victory christ hath gotten by death : o death where is thy sting ? o grave where is thy victory ? thanks bee to god through jesus christ . and therefore be constant , immovable , alwayes abounding in the worke of the lord , knowing that your labour shall not be in vaine in the lord : make that use the apostle doth of fruitfulnesse to god for christ , that we can thinke of death , and sinne , the devill , and all his malice , and not be afraid , yea thinke of them all with comfort , that we be not onely freed from their tyranny , but they bee our friends . christ hath the key of hell and death ; a saying taken from the custome of governours that carryed the key : he hath the government and command of hell and death . now if christ hath command of death , he will not suffer death to hurt his members , or triumph alwayes over them , he will keep them in the grave . our bodies are safe in the grave , the dust is fitted for a heavenly , for another manner of body than we have now , and christ that hath the key will let them out againe : therefore trust awhile till times of restoring come , and then we shall have a glorious soule , and glorious body , as the apostle saith . i beseech you think of these things , and get comfort against the evill day : and to that end , be sure to get into christ , that wee may bee in christ , living , and dying , and bee found in christ : for what saith the scripture , blessed are they that dye in the lord. it is an argument of blessednesse to dye for the lord , but if it be not in the lord , it is to no purpose . if there is granted this happinesse of dying for the lord , it is well : but blessed are they that dye in the lord. why ? they rest from their labour . death takes them off from their labours ; all their good workes goe to heaven with them : so saith the spirit , whatsoever the flesh saith ; and there is no resting till that time , their life is full of troubles and combers , and therefore labour to get assurance that wee are in christ , that wee bee in christ , and dye in christ , and then , there is no condemnation to them that are in christ . how besotted are wee to put away preparation of death till it comes ; he that forgets christ , and getting into christ all his life time , it is gods just judgment that he should forget himself in death . we see how a villaine that hath no care of his owne life , may have power of another mans life . and therefore labour to bee ingraffed into christ by faith , and that we may know it by the spirit of christ prevailing in us over our naturall corruptions more and more . as the apostle saith , there is no condemnation to them that are in christ ; for the spirit of life , the law of the spirit of life which is in christ , hath freed me from the law of sinne and death , the condemning law of sinne . if the law of the spirit of life which is in christ the head be in us in any measure , it frees us from the condemning law of sinne , that it carrieth us not whither it would ; then wee may say with comfort , there is no condemnation to them that are in christ ; for the law of the spirit of life in christ , hath freed us from the condemning , tyrannizing law of sinne and death . sinne hath no law ; it is in us as a subdued rebell , but it sets not up a throne . some hope to bee saved by christ , and yet they set up sinne a throne in the soule : sinne biddeth them defile themselves , and they must obey it ; this is a wofull estate , how can they expect to dye in the lord ? but such as are freed by the law of the spirit of life . new lords new lawes : when kings conquer , they bring fundamentall lawes ; and when wee are taken from satans kingdome into the kingdome of christ , the fundamentall lawes are then altered . christ by his spirit sets up a law of believing , and praying , and doing good , and abstaining from evill : the law of the spirit of life frees us from the law of sinne and death . i beseech you inlarge these things in your thoughts ; they bee things wee must all have use of beforehand , against the evill day . it should bee comfortable and usefull to us all , to heare that our enemy , our greatest enemy death , is swallowed up in victory . and yet there 's more comfort in the text. the fifth sermon . isaiah 25. 8. and all teares shall be wiped away from all faces . not only death shall be swallowed up in victory , but god will wipe away all tears from all eyes ; religion shall be religion , good things shall be good things , nothing shall go under false notions , all tears shall be wiped away ; we have now many causes of teares . in the world there is continuall raising of clouds that distill into drops of teares ; had we nothing without us to raise a vapour to be distil'd in teares , we are able to raise up mists from our owne mists , from our owne doubts and conflicts within . as we should weepe for our owne sinnes , so for the sinnes of others ; as wee may see in jeremy , where the prophet saith , oh that my head were a fountaine of teares , that i might weepe continually for the sinnes of my people . * and indeed good men are easie to weepe , as the heathen man observeth ; they are easie to lament , not onely for their own sinnes , but the sinnes and misery of another . our blessed saviour himselfe , we never read that he laughed , wee have heard that he wept , and for his very enemies , oh jerusalem , jerusalem ; he shed teares for them that shed his bloud . teares were maine evidences of christs sweetnesse of disposition ; as that hee would become man , and a curse , and die for us , and that he would make so much of little children , and call all to him that were weary and heavy laden ; that hee never refused any that came to him . hee that wept specially for the miseries and afflictions ; this shewed his gracious and sweet disposition : and that in heaven , he is so full of sympathies in glory , that when paul persecuted the church , why dost thou persecute me ? so though he is free from passion in heaven , he is not free from compassion , from sympathie with his church . and so every child of god is ready , not onely to grieve for his own sinnes , and the miserie that followeth them , but the sins and miseries of others . * mine eyes gush out with rivers of teares , saith the prophet david , when hee saw that men brake the law of god , whom he loved . a true naturall child takes to heart the disgrace of his father ; if we be not grieved to see our father disgraced , wee are bastards , not sonnes . they that make a sport of sinne , what are they ? alas , they have not one sparke of the spirit of adoption : they are not children , who rejoyce at that at which they should grieve . so saint paul , * i have told you often , and now tell you weeping , there be many enemies of the crosse of christ ; when he saw some men preach against , and others enemies of the crosse of christ , whose end is damnation , hee telleth them of it weeping . wee have cause therefore to mourne for the sinnes of others , and for the miseries of others ; whether we respect god , or the church , or our selves . first , the love of god moveth us to weepe when wee see him dishonored : if we love the church , we should mourne for any sinnes that may prejudice their salvation . doth it not pitty any man to see an oxe go to slaughter ; to see a man of parts otherwise , by sinning against conscience , going to slaughter ; to see an ordinary swearer , an uncleane person , a prophane wretch , covering himselfe with pride as a garment , scorning god , and the world , and all . can a christian looke upon this , see flesh and blood , like himself , under the gospell , under a cursed condition unavoidable , without serious repentance , and not be affected with it ? can a man see a poore asse fall under a burthen , and not helpe to take it up , and yet see man falling to hell , and not be affected with it ? thus we see wee have cause enough of teares : and as there is cause , so we should be sensible ; we ought to take to heart the afflictions of joseph ; hee is a dead man that hath not sense in this kinde . if wee go to the body and state , or any thing about a man , there is cause of griefe ; hath not every member many diseases ? and is not our lives a kind of hospitall , some sicke of one thing , some of another ? but as there is cause wee should bee sensible of it , wee are flesh and not stones , therefore it is a sottish opinion , to be stockish and brutish ; as if to out-face sorrow and griefe were a glory . when our saviour was sent into the world , christi dolor , dolor maximus , there were no patience without sensiblenesse ; away then with that iron , that flinty phylosophy , that thinks it a vertue to be stupid : and as the apostle saith , romans 1. 31. without naturall affections : he counteth it the greatest judgement of god upon the soule , yet they would have it a vertue . why should i smite them any more saith god * ? they have no sense , no feeling . the proud phylosopher thought it was not phylosophicall to weepe ; a proud stoicall humor , but christians desire it . and therefore we ought to labour to be more sensible , that we might make our peace , and reverence the justice of god , and be more sensible of him afterwards . it is most true , that sapiens miser , plus miser ; the more wise any man is , the more sensible of misery : and therefore of all men , the best men have most griefe , because they have most quicke senses , they be not stupified with insensibility , and resolutenesse , to beare it bravely as the world ; but they apprehend with griefe , the cause of griefe . and as they have a more sanctified judgement than other men , so they have a more wise affection of love , and a quicker life of grace ; where life is , there is sense : and where there is a cleare sight , or cause of griefe , there is most griefe . therefore the best men have most griefe , because they be most judicious , most loving . then they have most grace to beare it out of all others ; therefore considering there is cause in our selves , and in others of griefe continually , wee ought to labour to be sensible of it , else it were no favour to have teares wiped away . so that there is cause of teares , and teares is a duty of christians , sensible of the cause both of sinne and misery , upon one , and another . and as it is an unavoidable griefe , so it is good wee should grieve : we must stoope to gods course , we must bring our hearts to it , and pray , ( that since our necessities and sins doe call for this dispensation , that we must under correction , he will make us sensible of his rod ) that he would make good his covenant of grace , to take away our stony hearts , and give us hearts of flesh , that we may be sensible . most of graces are founded upon affection ; and all graces are but affections sanctified : what would become of grace , if wee had not affections ? therefore as there is cause of griefe , and teares from griefe , wee ought to grieve . it is a condition , and a duty ; a condition following misery , and a duty following our condition . take heed of that which hinders sensiblenesse of troubles and judgement , that is , hardnesse of heart , forgetfulnesse , studying to put away sorrow with sinne : for we ought to be sensible , and ought to labour to be sensible , to know the meaning of every crosse in our selves , and others . but suppose wee have crosses , and we must be sensible of them , then it followeth , god will wipe away all teares from our eyes . is there nothing for the present , no ground of comfort ? yes . as we ought to be sensible of griefe , so we ought to be sensible of matter of joy for the present , specially if we consider the time to come . the life of a christian is a strange kind of life ; hee ought to grieve , and he ought to joy ; hee hath occasion of both , and hee ought to entertaine both : for that that wee ought to aime at specially is joy ; and if we grieve , it is that afterwards wee might joy . we must be sensible of any affliction , that wee might joy afterwards , and wee ought to labour for it : for is not the joy of the lord our strength ? are not we fit to doe service , when our spirits are most inlarged ? and is it not a credit to religion , when we walke in comfort of the holy ghost ? is it not a scandall , when we droope under the crosse ? wee ought to be sensible , yet not so , as to forget matter of joy and comfort . and therefore as wee ought to grieve , so wee ought when we have grieved , to keep up the soule with consideration of joy for the present as much as wee can , yea , to picke out matter of comfort from the very crosse . that is the heart of a christian , not onely to joy in other matters , but to picke comfort out of griefe . god suffers me to fall into this or that condition , it is a fruit of his fatherly love ; he might suffer me to runne the broad way , to be given up to a reprobate sense and hard heart , but he doth not doe so . picke out matter of comfort from griefe . then consider the presence of god in it ; indeed i have matter of griefe , but i finde god moderating it : it might be farre worse , it is his mercy i am not consumed : i finde god by it doing me good , i finde my selfe better by it , i cannot well be without it . who would not labour to be sensible of a crosse , when he looketh up to gods crosse , and justice , and mercy , he hath rather cause to joy , than to grieve in the very crosse it self . but specially marke what the holy ghost saith here , wee ought not to be cast downe overmuch with any crosse , considering god will wipe away all teares from our eyes , that is , all naturall teares , and the miseries of this life . there shall be no more misery , no more sicknesse , no more trouble . and then all teares that arise from consideration of sinne , and misery following sinne . death is the accomplishment of all mortification . it is a comfort wee shall not alwaies leade this conflicting life , but the warre between the flesh and spirit will be taken up ; the sense wil be removed , wee shall be out of satans reach , and the worlds reach one day , which is a great comfort to consider : whatsoever the cause is , the cause shall be removed ere long . if the cause be desertion , for that god leaveth us comfortlesse , wee shall be for ever hereafter with the lord : if the cause be separation from friends , why wee shall all meet together ere long , and be for ever in heaven : if the cause be our owne sinnes , wee shall cease hereafter to offend god , and christ will be all in all ; now sin is almost all in all , sinne and corruption beare a great sway in us : if the matter of our griefe be the sinnes of others , and the afflictions of others ; there is no sinne in heaven , no uncleane thing shall enter there . the soules of perfect men are there , and all are of one mind , there is no opposition to goodnesse , there all shall goe one way , there ( howsoever they cannot agree here ) all shall have mutuall solace and contentment in one another ; they in us and wee in them , and that for ever ; you cannot name them , or imagine a cause of teares , but it shall be removed there : nay , the more teares we have shed here , the more comfort wee shall have . as our troubles are increased here , our consolation shall increase : that wee suffer here , if for a good cause , will worke our eternall and exceeding weight of glory : wee say aprill showers , bring forth may flowers ; it is a common speech from experience of common life . it is true in religion , the more teares wee shed in the aprill of our lives , the more sweet comfort we shall have hereafter : if no teares are to be shed here , no flowers are to be gather'd there . and therefore besides deliverance from trouble , here is comfort , god will take away all cause of griefe , and all kindes of griefe whatsoever . and therefore thus think of it . the next thing to be considered is the order . first , we must shed teares , and then they must be wiped away : after a storme , a calme ; after sowing in teares , comes reaping in joy . what is the reason of that order ? the reason is our owne necessity : we are in such a frame and condition since the fall , that we cannot be put into a good frame of grace without much paine . the truths of god must crosse us , and afflictions must joyne with them : for the sinnes contracted by pleasure , must be dissolved by paine : repentance must cost us teares ; we may thank our selves if wee have brought our selves to a sinfull course . for the necessity of this order , a diseased person must not bee cured , till hee feele some smart of the wounds . againe , consider it is for our increase of comfort afterwards , that god will have us shed teares ; and then to have our teares wiped away , because we be more sensible of joy , and comfort after sorrow . we cannot bee sensible of the joyes of heaven , unlesse wee feele the contrary here : and therefore of all men , heaven will be the most heaven to them that have had their portion of crosses , and afflictions here . first therefore shed teares , and then they must be wiped away , because joy is most sensible . as it is with the wickedest of all men , they be most miserable that have been happiest , because their soule is inlarged by their happinesse , to apprehend sorrow more quickly and sensibly ; so they that have been most miserable here , shall have most joy hereafter . now for use : here is not onely the mercies of god in christ , but the tender mercy ; that whereas our life is full of teares , which we have brought upon our selves , yet god stoops so low as to wipe our eyes , like a father or mother , his mercy is a sweet and tender mercy : and as the psalmist saith , when wee are sick he maketh our beds in our sicknesse . christ will come , and serve them that watch and serve him ; nay hee will attend them , and sup with them . he is not only mercy and goodnesse , but there be in him bowells of mercy ; he not onely giveth matter of joy and comfort , but hee will doe like a tender hearted mother , wiping away all teares from our eyes ; we cannot apprehend the bowells in gods love , the pitty and mercy of god towards them that be his , and afflicted in the world , specially in a good cause : though they bee never so many , if they bee penitent teares , he will wipe them all away . and whereas wee must shed teares here , that we may be comforted hereafter , take heed that we doe not in this life judge by sight , but by faith : if we live by sight , wee are of all men most wretched . in the world the children of god are most miserable , and of the children of god , the best saints . who hath more cause of teares than the best saints ? it is but seed time here ; while seed time continues , there be teares . the husbandman while it is seed time cannot doe his office but with trouble : the minister cannot doe his office , but he is forc'd to take to heart the sinnes of the times , to see his worke go backward : governours of families and such , they carry their seed weeping ; yea , the best men cannot doe good sometimes , but they doe it with trouble in themselves , and with conflict of corruptions . there is no good sowne here , but it is sowne in teares : yet take no scandall at this , god will wipe away all teares . the head of the church our blessed saviour , and all his gracious apostles , what a life did they live ? the glorious martyrs that sealed the truth with their bloud . and therefore as the apostle saith , * if our happinesse were here onely , we were of all men most miserable . if we judge by sight , wee shall condemne the generation of the righteous : we live by sight ; when wee see any cast downe with sight of sinne , sense of temptation , distresse of conscience , wee thinke him forlorne ; oh take heed of that : for those that shed teares here , god will wipe them all away . woe to them that laugh now , for they shall mourne hereafter : though wee weepe here , yet matter of joy enough shall spring up hereafter . afflictions will yeeld a quiet fruit of righteousnesse to them that are exercised thereby , heb. 12. 11. we may not see their fruits presently , but afterwards : and therefore be not discouraged for any thing we can suffer here , or for the church , if we see her under pressure . as darknesse is sowne for the wicked , the foundation of their eternall torment is laid in their joy : so the ground and foundation of all a godly mans joy is laid in teares . * blessed are they that mourn , for they shall be comforted . yet for the present there is more matter of joy than griefe , if we look with both eyes : as wee ought to have double eyes , one to be sensible of our griefe as we must be , the other of our comfort , that we may not be surprized with griefe . there is a sorrow to death , an overmuch sorrow ; it is unthankfulnesse to god to forget our comforts , as it is stupidity to forget our sorrow : take us at the worst , have not we more cause of joy then sorrow ? marke rom. 5. being justified by faith , wee have peace with god , and rejoyce under hope of glory ; nay afterwards , saith he , we rejoyce in tribulations : and why ? upon what ground ? knowing that tribulations bring experience , and experience hope , and hope maketh not ashamed . now we rejoyce in god reconciled in christ : so that as we ought to looke with one eye upon the griefe , that we may have ground to exercise grace , which we are not capable of without sensiblenesse ; so we must look to grounds of joy . our life is woven of matter of sorrow , and joy ; & as it is woven of both , affections should be sensible of both , that they may be more apprehensive of the grounds of comforts . when the day of persecution approacheth , this will make us comfortable , for our life is a valley of teares ; and shall not wee go through this valley of teares , to this mount where all teares shall be wiped away from all eyes ? when we be dejected with the losse of any friend , they say as christ said to the woman , weepe not for me : they be happy , and all teares are wiped away from their eyes . and therefore as it is matter of comfort while we live , so ground of comfort when wee die ; for there is occasion of sorrow in death , parting with friends and comforts of this world , then teares are shed in more abundance , and then wee bethinke our selves of former sinnes , and there is renewing of repentance more then at other times ; yet then are we neer the time of joy , and neerest the accomplishment of the promise , that all teares shall be wiped away . and so you have the whole state of a christian life , an afflicted condition , i but it is a comfortable condition : the more afflictions here , the more comfort here , but specially hereafter . the life of a carnall man is all in misery ; if he falls to joy , he is all joy , if to sorrow , he is all sorrow , hee hath nothing to support him , he is like a naball , he sinketh like a piece of lead to the bottome of the sea , like achitophell downe he goeth ; when he is upon the merry pinne , he is nothing but joy : but a christians state and disposition are both mixt , he hath ground of sorrow for his owne sinnes , and for the sinnes and miseries of the times ; so he hath matter of comfort for the present , in the favour of god , in the pardoning of sinnes , in the presence of god , in delivering him from trouble . he hath speciall ground of joy in hope of glory in time to come . therefore as wee have a mixt state , labour for a mixt disposition , and labour to be in a joyfull frame , so to grieve , as out of it to raise matter of joy : and when wee would joy , grieve before , for joy is sowne in griefe . the best method of joy is for to take away all that disturbeth our joy ; search the bottome of the heart , see what sinne is unconfest , unrepented of , spread it before god , desire god to pardon it , to seale the pardon . when our soules are searched ro the bottome , then out of that sorrow springeth joy : and out of these sighs , and grones that cannot be exprest , commeth joy unspeakable , and full of glory . if a man will be joyfull , let him labour to weepe first , that the matter that interrupteth his joy may be taken away . those that will be joyfull , and not search to the bottome , must needs with shame be brought backe to sorrow . when wee will joy to purpose , let us judge our selves , that we may not be judged of the lord ; mourne for our sinnes , and then lay hold upon the promise , that all they that mourne for sinne shall be comforted . and blessed are they that shed teares here , for all teares shall be wiped away . wee are subject to wrong our selves both good and bad ; for the good thinke if they be in misery they shall be ever so : the bad if they be in prosperity they shall allwaies be so , and they blesse themselves in it . now the the joy of the hypocrites is as the crackling of thornes , and the griefe of the godly is but short ; and therefore let not the wicked foole themselves with groundlesse hopes , nor the godly vex themselves with needlesse feares ; but put off conceitednesse of the long continuance of troubles : time is but short , and ere long god will wipe away all teares from our eyes . no mists , no clouds , shall be extended to heaven ; the state in heaven shall be like the state of heaven , & there is no cloud there , but all pure , all serene . therefore in christianity consider not their beginning but their ends . marke the end of the upright , for the end of the upright is peace , psal . 37. 37. wayes have their commendation from the terme in which they end . if by any meanes i may attaine the resurrection of the dead saith paul , phil. 3. 11. through thicke and thinne , faire and foule , rugged windes , dry , or bloudy death . if by any meanes i may come to the resurrection of the dead , the first degree of glory , all is well ; it s a good way that ends well . non qua , sed quo , consider not what way he brings us to heaven , but whither he brings bs . if he bring us to heaven through a valley of teares ; it s no matter , for in heaven all teares shall be wiped from our eyes . and therefore christianity is called wisdome . and this wisdome is justified of her children . what is the chiefest point of wisdome ? to looke home to the end , and to direct all meanes to that end : he is wise that is wise for eternity . the wicked will have their payment here ; but woe to them that laugh , for they shall mourne saith christ , luke 6. 25. they will not stay for ground of joy hereafter , but will have present payment . but though the wayes of christians be foule , and wet with teares , yet blessed are they , for god will wipe away all teares from their eyes ; comfort one another with these words . the sixth sermon . isaiah 25. 8. and he shall swallow up death in victory , and god will wipe away teares from all faces , that the rebukes of his people may be taken away from off the earth , for the lord hath spoken it . you have heard heretofore of a feast provided for gods people , the founder of it being god himselfe , who only can indeed comfort ( that which is specially to be comforted ) the soule and the conscience , he being above the conscience . the place where the feast is kept is mount syon , the church of god ; the delicacies are described by fat things , wine refined on the lees , &c. the best of the best that can be thought of , which is christ with all his benefits ; who is bread indeed , and drinke indeed , that cherisheth and nourisheth the soule to life everlasting . and because there should be nothing to disturbe the solemnity of the feast , he promiseth to destroy the face of covering , to take away the vaile spread over all nations , the vaile of ignorance and infidelity , to shine upon the soule , and fill it full of knowledge , and heavenly comfort . and because there can be no comfort where death is feared , being the greatest enemy in this life ; therefore he will swallow up death in victory , and all that makes way for death , or attends death : and when this is taken away , all the attendants vanish with it , god will wipe away all teares from all faces . because the best things have not the best entertainment in the world , nor the best persons , god promiseth that the rebukes of his people shall be taken away from off the earth ; what they are they shall be knowne to be . these be very great matters , and therefore there is a great confirmation , they have a seale , and what is that ? the lord hath spoken it . the last day i shewed that gods children shall shed teares , and that they have cause to do it . i will now inlarge it a little . it is the condition of men since the fall , in paradise , before there was no cause of teares , nothing was out of joynt , all inframe ; there was no sinne , therefore no sorrow , therefore no apprehension of sorrow . and so in heaven there shall be no teares , because no cause of it ▪ they shall be as farre from heaven as the cause . this life is a valley of teares , a life of misery , and therefore we shed teares here : and wee want no cause of it as long as sinne is in the world , and sorrow , and misery that followeth sinne . our own sins , and the sins of others , our owne miseries , and the miseries of others . and surely a child of god finds this the greatest cause of mourning in this world , that he hath a principle in him alwaies molesting him in the service of god , he cannot serve god with that chearfulnesse , his unfeelingnesse that he cannot be so sensible of god dishonoured by himselfe and others is his burthen ; hee is grieved that he cannot grieve enough ; he can find teares for other things , matter of this enough , as the heathen man could say . a man loseth his estate , and hath teares for them , but forceth teares for other things , which are the true ground of griefe ; a child of god hath a remainder of corruptions which puts him on to offend against god , and hinders him in his service , in the liberty and chearfullnesse of it : and this he complaines of with paul and others , miserable man that i am , not for his affliection though that was much ; but , who shall deliver me from this body of death . i will here adde a case . some say they cannot weep , but they can grieve , whether then is it necessary or no to weepe ? teares are taken for the spring of teares , griefe , all griefe shall be taken away . teares are but the messengers of griefe ; and often times the deepest apprehension that takes things deepely , cannot expresse it in teares . in some the passages fetching the conceit to the heart are made more tender that they can weepe . now the griefe of a christian is a judiciall griefe , a rationall griefe , not onely sensible teares must have sensible griefe , but a christians griefe is a sensible judiciall griefe ; hee hath a right judgement of things that cause sorrow , willeth it , and teares are onely an expression of it . but how shall i know whether griefe be right or no ? there be teares god hath no bottle for : thou puttest my teares into thy bottle , he makes much of them , they be vinum angelicum as he saith , god is an angell to his people to wipe away their teares : but some teares god hath no bottle for , hypocriticall teares , dalilahs teares , teares of revenge and anger , esaus teares . and therefore the true teares that god will wipe away , are such as first of all follow our condition here , our misery , god will wipe them away . if wee speake of teares from a judiciall ground ; the spring of true teares is the love of god , and of christ , and of his church , and the love of the state of christianity . teares spring from love , these teares specially . o a christian takes to heart that god should be so ill used in the world , that christ the saviour of the world should finde such entertainement , that he should have any thing in him that should offend such a saviour : this unkindnesse stingeth him to the heart , he takes it grievously that god should be abused . laetitia habet suas lachrimas , there is not onely griefe that is the immediate cause of teares , but another cause before hand , that is love . joy likewise hath its teares , though they be not here meant specially . againe teares are good and sound , when wee weepe for our owne sinnes , as well as the sinnes and miseries of others ? and i will adde more , wee must weepe for the sinnes of others , as well as for our owne ; for it is a greater signe of the truth of grace to take to heart the sinnes of others , more then our owne . you will say this is a kind of paradox , for often a man may take to heart his owne sinnes , as matter of terror of conscience ; not his sinnes , as contrary to god , having antipathy to him , being opposite to the state of the soule , not as sinne is properly sinne , but to be grieved and vexed for sinne , as it hath vexation and terror of conscience . when a man can take to heart the sinnes of another , and that truly as it is an offence of his good god , and a crucifying againe of his sweet saviour , these be true teares indeed : it is more signe of grace , then to weepe for a mans owne sinnes . some are taken up with terrors of conscience , that let their children , family , and friends alone , their heart is eaten up with selfe love , and they be neer eaten up with their owne terrors of conscience : but here is true griefe and an hatred of sinne in a right respect , when it exerciseth it selfe upon others , as well as upon our selves . againe teares arise from the right spring , from true griefe , when wee can weepe in secret . o saith jeremy , if you doe so , and so , my soule shall weepe in secret for your pride ; here was a good soule indeed : many will have teares of comfort in publicke , &c. i but when they can weepe in secret for their owne sinnes , and the sinnes of others , it is an evidence of a right spring of griefe . againe , when teares tend to reformation of what they grieve for ; for else they be steriles lachrimae , barren teares : doe they tend to reforme what wee weepe for ? doe they tend to action ? affections are then good when they carry to action ; as griefe , love , joy , they are all for action : when wee weepe and grieve , and reforme withall , it is a good signe . i will name no more ; you see then , that griefe is sound , when it springeth from the love of god , and is for the sinnes of others , as well as our owne , and our owne , as well as others ; when it stirres up to reformation ; when it is in secret ; and therefore let us examine our griefe by these and the like evidences , it will be a good character of a gracious soule . then god will carry himselfe as a sweet nurse , or loving mother to her child that sheddeth teares ; god will wipe away all these teares . o the transcending love of god , his love is a tender love ; the love of a mother , the love of a nurse ! it is not love , but the bowels of love , the bowells of mercy and compassion : how low doth he stoope to wipe away the teares of his children ! god will wipe away all teares . i will propound one question more , and then proceed . but wee are bid to rejoyce alwaies ; why then is it required that we weepe and mourne ? can two contraries stand together ? i answer , very well ; for wee may grieve , as wee have matter of griefe , and are in a condition of griefe : and we may rejoyce , and ought to rejoyce , as we look to the promise that god will wipe away all teares . when we thinke of the present cause wee cannot but grieve , but when wee looke beyond all troubles , we cannot but joy , it hath influence of joy into our heart : nay for the present we may joy , and grieve , without looking to eternity sometimes . if we consider that we have offended god , done that that grieveth his spirit , that is matter of griefe : but when we consider wee have christ at his right hand , that speaketh peace for us , and makes our peace by vertue of his mediation , that giveth comfort ; so that wee have cause of joy , and cause of griefe , about the same things at the same time . wee are never in such a state of griefe here , but if we looke about us , looke foreward , looke upward , a christian , that is , a good christian , is a person that hath many things to looke after , that he may mannage his estate of christianity wisely : he is to looke to himselfe and his sinnes , to the mercies of god in christ , to the constancie of it , that it is answerable to the fruit of it in peace and joy here , and happinesse hereafter , which are constant too ; his grace , as himselfe is constant , the fruits of it constant : therefore rejoyce evermore . and ( saith the apostle : i know what i say , i am well advised ) evermore rejoyce . so that the life of a christian is a mixed life ; nay the ground of our joy , is our sorrow , and griefe , and joy is sowne in griefe . if we will rejoyce indeed , let us mourn indeed ; true joy ariseth and springs out of sorrow . i proceed to the next . and the rebukes of his people shall be taken away from of the face off the earth . another benefit that makes the feast sweet and comfortable is this ; hee will take away the rebukes of his people . and here is the same method to be used : that gods children , his church and people , are under rebukes , and under reproach . we need not stand to prove the truth of it . it is true , first , the head of the church , and the church it selfe , and every particular member , they goe under rebukes . for the head of the church , we should spend the time to no purpose to prove it ; what was christs life ? it was under a vaile , he appeared not to be what he was ; you know he was esteemed the chiefe of devills , an enemy to his prince , to caesar . i will not spend time in cleare truths . for the church it selfe you see in the booke of hester 3. there is a strange people that acknowledge no law , they be against the lawes of the prince ; they passe under the imputation of rebells : the poore church that had thoughts of peace , the meek church of god , they counted as enemies of the state ; as christ the head was . and so the church in babylon , under what rebukes was it ? they reproached them , by the waters of babylon we sat downe and wept , when they said sing us one of the songs of syon . the church sitteth by the waters of babylon all this life : the world is a kind of babylon to gods people , and then sing us one of your songs ; where is now your god , say the hearts of wretched people ? when they saw the people of god in disgrace . tully could say of the nation of the jewes ; it sheweth how god regardeth it , it hath bin so often overcome . thus the heathen man could scorne the state of gods people . you see how the psalmist complaines in the name of particular christians , where is his god , he trusted in him , let him save him . oh this was daggers to davids heart , psal . 42. 10. it peirced to my heart , when they said where is thy god. to touch a christian in his god , as if god had no care of him , it is more then his owne griefe and affliction . so when a child of god is rebuked and affronted , when religion must suffer by it . so that the head of the church , the members of the church , are under rebukes , as it may be proved , if i carry you through all stories . at this day , the church of the jewes you see what it is come to : the nation of the jewes under what reproach it is . and surely this prophecy aimeth partly at the conversion of the jewes ; it shall be accomplished at the resurrection , when all teares shall be perfectly wiped away : but it hath relation to the conversion of the jewes . in what state are they now ? are they not a word of reproach ? moses speech is verified of them ; they shall be a hissing to all nations , and is not it a proverbe ? hated as a jew . but what is the reason of it ? not to stand long upon the point ; you know there be two seeds in the world , the seed of the serpent , and the seed of the woman ; and the enmity between them is the true ground , and the antipathy in the hearts of carnall men to goodnesse . there is a light shineth in the life of them that be good ; and them that be ill hate the light , as discovering themselves to themselves , and to the world , not to be that they seeme to be . there is a saltnesse in the truth ; it is savory , but it is tart , whether in the word preached , or howsoever truth layeth open , what is crosse to corruption : and hereupon pride and selfe-love in carnall men , studyeth how to overcast all they can , the names of those that be better then themselves , with a cloud of disgrace . it is the property of vile men , to make all others vile , that they may be alike : men cannot abide distinctions of one from another . the scripture distinguisheth the righteous man , more excellent then his neighbour , but they will not have that . the hatred of distinction is the cause they make all as bad as they can : and hereupon it is that good things were never cloathed in the right habit , nor ill things neither , but doe passe under a vaile : take away the true garment of grace , and holinesse and goodnesse , and put a false vaile upon it , it passeth not under that , that it is in this world , because wicked men will not suffer it , but will raise up the credit of other things , of empty learning , or empty things , or vaine courses , and cry up the credit of worldly things , that they may seeme to be wise and not fooles , that are carried to those things . the best things had never the happinesse to passe under their owne names ; but they had other coverings . trueth goeth alwaies with a torne and scratched face ; it is a stranger in the world , and hath strange entertainment . if this be so , wee ought to take heed of laying a scandall or reproach upon religion ; salvian complaines in his time , that wickednes had gotten that head , that those that were good and honourable , mali esse volunt , ne a malis ▪ abhorreantur : they that were good , studied to be vile , that they might not be villified of others . oh saith hee , how much is christ beholding to the world , that those that owne him , and owne goodnesse , and owne his cause , should be therefore base , because they be his friends ; take heed of taking scandalls . use 2. wee had need be wise , that wee be not taken in this snare of satan , to mistake error for truth , and good for evill ; satan and his agents make things passe under contrary representations : superstition goeth for religion , and religion for superstition ▪ schisme , and heresie . it hath alwaies bin so ; therefore seeke wisdome to discerne aright . the devill hath two properties , hee is a liar , and a murtherer ; the one makes way for the other , for he could not murther unlesse he did lie . the devill himselfe will not be an open murtherer , if he can helpe it : the fraudulent persecution is worse than the violent . if he can bring to hell by fraud , and lying , hee will never doe it by violence . hee is a lyar , that hee may be a murtherer : for when he can raise an imputation upon the church and children of god , that they be rebels , enemies of state , then he may cum privilegio be a murtherer : when he hath tainted gods people in the conceit of the world , then they finde that entertainment not which they deserve , but which they be apprehended to deserve , when the conceit of other men towards them is poyson'd . oh this sect is spoken against every where , say they to paul , acts 28. 22. therefore wee had need be wise ; for if the instruments of satan ▪ led with his spirit , had not hoped that slanders should take , they would never have bin so skillfull in that trade . but they know they shall finde some shallow fooles , that will believe them without searching into the depth of them , and take up persons and things under prejudice . it is enough for them , that this is said of them , they have neither wit nor judgement , nor so much patience , from following their lusts , as to examine them : and that makes them so mad as they are . calumniare audacter aliquid haerebit , slander stoutly , something will sticke they are sure of it . that which hath raised , and ruined many a man , is that of hamans casting of jealousie upon those that are better then themselves . that was hamans trick , and so will be the practice of the wicked , as it hath bin from the beginning , so to the end of the world . thou art not caesars friend say they , and it s enough to pilate ; thus it hath bin and will be to the end of the world . therefore we had need to be wise , that wee be not misled : men will never leave to speake ill , till they have learned to speak better , till the spirit of god hath taught them . now it is said that christ will take away the rebukes of his people . that is the promise ; as they are , they shall be knowne to be ; he will set all in joynt againe . harmony is a sweet thing , and order is a sweet thing : time will come when things that are now out of order to appearance , shall be all set in their due order againe : those that are basest , shall be lowest , and those that be excellent , shall be highest ; this is a working and framing now . in this confusion we must looke to the catastrophe , the conclusion of all ; hee will take away the rebukes of all . god is the father of truth , and truth is the daughter of time ; time will bring forth truth at last . and those that be honourable indeed , shall be honourable . it is as true as god is just ; for goodnesse and holinesse are beames of god ; and will he suffer it alwaies to passe under a falfe vaile . there is not an attribute of god , but shall shine forth gloriously ; even all his excellency and dignity : there is nothing shall be above him and his excellency ; noe , though he seemes for a a while not to rule in the world , or have power , but fers them to goe away with it , that are his enemies ; he is working another thing by suffering them , he is working the glory of his children , and confusion of his enemies . there is nothing in god but shall gloriously shine , and nothing in his children , no beames of god , but shall gloriously shine to the confusion of the world : they that are good , shall be knowne to be good , god will bring their righteousnesse to light . the witnesses that vexed the world , and had base entertainement , they were slaine and disgraced , but they rose againe and were carried to heaven , as elias . so there will be a resurrection of name , a resurrection of reputation : that that is good shall be good , and that that is bad shall be bad ; it shall be knowne to be as it is . this is for comfort . you hear therefore what course to take under disgrace ; what shall wee doe , when the church passeth under disgrace ? as it is now : a protestant is worse then a turke or a jew , amongst the railing papists . among our selves wee see under what reputation the best things goe , it is too well knowne to speake of : and the scandall taken from hence doth extreamely harden , it keepes men from religion , it draweth many from religion that have entred into it , because they have not learned so much selfe denyall , as to venture upon disgrace . and surely where no selfe-denyall is , there is no religion . christ knew what doctrine he taught , when he taught self-denyall in this respect . what shall wee doe therefore ? labour first of all for innocency ; that if men wil reproach , they may reproach without a cause . then labour for a spirit of patience to serve christ with ; great is your reward when men speake evill of you for a good cause . it is the portion of a christian in this life , to doe well , and suffer ill . of all , certainely they are best that out of love to goodnesse , are carried to goodnesse without looking to rewards , or disgrace , that followes , with a single eye . labour therefore for patience , and not onely so , but for courage ; for the moone goeth its course , and lets the dog barke : wee have a course to runne , let us keepe our course constantly ; passe through good reports , and bad reports , be at a point , what the world thinkes , wee seeke applause at another theater then the world . againe then , labour for sincerity under rebukes , that wee have a good aime , such an aime as paul had : if i be mad and out of my wits ; he being earnest for his master christ , they count him out of his wits ; if i be out of my wits it is for christ . if i be sober it is for you , the love of christ constraineth me to be so . get the love of christ , and that will make a man care for nothing . if i goe beyond my self , it is to god : as david said , when he was mocked by micholl : it is to the lord , when he danced before the arke . bonus ludus a good dance , where micholl scoffeth , and david danceth ; where gracious men magnifie god , and have micholls to scoffe at them , it is bonus ludus : god will looke upon them , for it is to the lord. labour that our aimes be good , and it is no matter what the world judgeth of them . and when all will not doe , commend our credits to god by prayer , as wee commend our soules and conditions , so or reputations ; that he would take care of them , that hee would bring our righteousnesse to light , that it should shine out as the noone day . so david doth , hee complaines to god , and commendeth all to him , prayeth him to take part against his enemies , to right his cause ; and when wee have done that , wee have done our duty : yet with all hope for better things ; be content to passe under the world as unknowne men , and to be inwardly worthy , and passe as unknown men . rich men if truly rich , they will applaud themselves in their bosomes , though the world disgrace them , yet at home i am thus furnish'd . and so a christian that knoweth his worth , that he is a child of god , heire of heaven , that he is attended upon by angels , that hee is a jewell to god in his esteem , to be absolutely the best thing in the world . hee knoweth the worth of a christian , and his owne worth as being a christian ; he applauseth and comforteth himselfe , in that he knoweth he hath a hidden life , a state of glory hidden in christ . now it is covered with disgrace , and disrespect in the world , scorned and reproached , but what is that to him ? it is an hidden life , and for the present he knoweth his owne excellency , and therefore can passe through good report , and bad report . i care not for mans day saith paul , there is another day to which i must stand . and thus if we do , as peter saith , there is a spirit of glory shall rest upon us . the ground wee have of comfort under rebuke , and disgrace , there is a spirit of glory , what is that ? a large spirit inlarging our hearts , with inward comfort , inward joy , inward love of god. a spirit of glory shall rest upon you , and shall continue with you , as long as disgrace shall continue : hee opposeth this to all disgrace he meeteth with in the world . god putteth sometimes a glory and excellency upon his children under disgrace , and ill usage in the world ; that he will daunt the world , as stephens face did shine , as the face of an angell , which came from a spirit of glory that rested upon him , and expressed himselfe to be the servant of god , he that takes away from our good report , if we be good , he addeth to our reward : our saviour christ saith as much . blessed are you when you be ill spoken of , for great is your reward . the seventh sermon . isaiah 25. 8. and the rebukes of his people shall he take away from all the earth : for the mouth of the lord hath spoken it . this is a great promise , and i pray you be comforted with it . for of all grief that gods people suffer in the world , there is none greater than reproach , disgrace , and contumely , movemur contumeliis plus quam injuriis : we are more moved with reproaches than injuries . injuries come from severall causes , but disgrace from abundance of slighting . no man but thinks himselfe worthy of respect from some or other . now slanders come from abundance of malice , or else abundance of contempt ; and therefore nothing stickes so much as reproaches , specially by reason of opinion , and fancy that raiseth them over high . our saviour christ endured the crosse and despised the shame . that shame that vaine people cast upon religion , and the best things , they despise that , and make that a matter of patience : they knew the crosse would not be shaken off , persecution and troubles must be endured , and therefore they endured the crosse , and despised the shame . now to bear crosses take the counsell of the holy apostles , look up to him , consider christ , and whatsoever disgrace in words or carriage wee shall endure , we are sure , ( though wee shall never know it , till wee feele it by experience ) the spirit of glory shall rest upon us , and rebuke shall be taken away . ere long there will be no glory in heaven and earth , but the glory of christ , and of his spouse , for all the rest shall be in their owne place : as it was said of judas , that he went to his place . their proper place is not to domineere , but to be in hell , and ere long they shall bee there . heaven is the proper element of the saints , that is the place of christ the head . and where should the body be , but with the head ? where the spouse , but with the husband ? i say this shall come to passe , that all the wicked shall be in their place , and all the godly in theirs , with christ , and then shall the rebukes of gods people be taken away . a great matter , and therefore it is sealed with a great confirmation , the lord jehovah hath spoken it ; therfore it must , and will be so : the mouth of the lord hath spoken it . this is not in vaine added , for the lord knoweth well enough we need it , to believe so great things that there is such a feast provided ; and that there is such a victory over death our last enemy , and that there will be such glory , that all the glory shall bee christs , and his spouses , that the wicked that are now so insolent , shall be cast into their proper place with the devill , by whose spirit they are led : they bee great matters ; and there is great disproportion between the present condition , and that condition in heaven , and infidelity being in the soule , its hard to fasten such things on the soule , that so great things should be done ; but they are no greater than god hath said , and hee is able to make good his word , the lord hath said it ; and when god hath said it heaven and earth cannot unsay it ; when heaven hath concluded it , earth and hell cannot disanull it ; the mouth of the lord hath spoken it , that is ▪ truth it selfe hath spoken it , that cannot lye . a man may lye , and be a man , and an honest man too , he may sometimes speak an untruth , it taketh not away his nature : but god who is pure truth , unchangable truth , truth it selfe , cannot lye . when we heare of great matters , as matters of christianity be great matters , they be as large as the capacity of the soule , and larger too ; and yet the soule is large in the understanding , and affection too ; when wee heare of such large matters , wee need a great faith to believe them . great faith needeth great grounds , and therefore its good to have all the helps we can . when we heare of great things promised , great deliverances , great glory ; to strengthen our faith , remember god hath spoken them ; he knoweth our weaknesse , our infirmity , and therefore helps us with this prop , the mouth of the lord hath spoken it . let us therefore remember , those great things are promised in the word of god , in the word of jehovah , that can make them all good , that gives a being to all his promises : he is being it selfe , and gives being to whatsoever he saith ; he is able to doe it . set god and his power against all opposition whatsoever from the creature , and all doubts that may arise from our owne unbeleeving hearts ; the mouth of the lord hath spoken it . but yee will say , the prophet esay saith it , whose words they were . i answer , isaiah was the pen-man , god the mouth ; the head dictateth , the hand writeth ; christ the head dictates , and his servant writeth : so that holy men write as they were inspired by the holy ghost , a better spirit than their owne . why doe yee look on me , saith isaiah ? thinke not it is i that say it , i am but a man like your selves ; but the mouth of the lord hath spoken it . vvee should not regard men , nor the ministerie of men , but consider who speaks by men , who sendeth them , with what commission doe they come : ambassadors are not regarded for themselves , but for them that send them . and therefore cornelius said well ; we are here in the presence of god , to heare what thou wilt speake in the name of god , acts 10. 33. and so people should come with that reverend expression , vvee are come in the presence of god the father , sonne , and holy ghost , in the presence of the blessed angells , to heare what thou shalt say in the name of god , by the spirit of god. vve are not to deal with men , but with god : and therefore he saith , the mouth of the lord hath spoken it . hence may this question be easily answered ; vvhence hath the scripture authority ? vvhy from it selfe : it is the word , it carryeth its owne letters testimoniall with it . shall god borrow authority from men ? no , the authority the word hath , is from it selfe ▪ it hath a supreame authority from its selfe : and wee may answer that question , about the judge of all controversies ; what is the supreame judge ? the word , the spirit of god in the scriptures : and who is above god ? it is a shamelesse ridiculous impudency of men , that will take upon them to be judges of scripture , as if man would get upon the throne , and as a judge there judge . the scriptures must judge all ere long , yea that great antichrist . now an ignorant man , a simple man , that perhaps never read scriptures must judge of all controversies , yea , that that is the judge of all , and of himselfe , the word which is from the very mouth of god. you will aske me , how shall i know it is the word of god , if the church tells us not ? a carrier sheweth us these bee letters from such a man , but when wee open the letter and see the hand and seale , we know them to be his . the church knowes the word and explaneth it , and when wee see and feele the efficacy of the word in it selfe , then we believe it to be the word ; for there is that in the word , that sheweth it to bee the word ; the majesty that is in it , the matter that is mysterious , forgivenesse of sinnes through a mystery , forgivenesse of sinne , victory over death , life everlasting in the world to come ; great matters , which eye hath not seen , nor eare heard , nor entred into the heart of man. if it had not been revealed it could not have entred into the heart of angels : it containeth such glorious transcending mysteries . and then againe the word to all them that belong to god , hath the spirit of god ▪ by which it passeth , rightly accompanying it , witnessing to the soule of man that it is so , and by a divine efficacy it is mighty in operation . what doth it in the heart ? it warmeth the heart upon the hearing , and speaking , and discoursing of it . as when the disciples went to emaus . it hath a heat of spirit going with it to affect the heart with heavenly joy and delight : it hath power going with it by the spirit to raise joy unspeakable and glorious : it hath a power to pacifie the soule amidst all troubles . when nothing will still the soule , the spirit of god in the word will doe it , by its divine power . yea it will change a man from a beastly or devillish temper , to a higher , and happier estate , as you have it isaiah 11. 6 , 7 , 8 , 9. it makes lions lambs , leopards kids ; and what is the ground of all ? in that very place , the earth shall be full of the knowledge of the lord. the knowledge of god reconciled , is such a powerfull knowledge , that it hath a transforming vertue to alter mens dispositions . what was paul before conversion , and zaccheus ? therefore it is the word , because it hath divine operation , to heat the soul , and raise the soule , and change the soule , and cast downe the soule , as low in a manner as hell , in sense of its owne miserie . it will make a foelix to tremble ; a man that it doth not effectually worke upon . the truths of it are so moving , that it will make a carnall man to quake . when paul spake of judgement to come , of giving account of all that is done in the flesh , when a possibility of it was apprehended , it made foelix to quake ; it makes mountains levell , and it fills up the valleyes : the word can raise up the soule ; when man is as low as hell , and looketh for nothing but damnation , the spirit with the word will fetch him from thence : as the jaylor , acts 16. there was little between him and hell , what shall i doe to be saved ? why believe in the lord jesus . and with these words there went out an efficacy ▪ he believed , and he afterward was full of joy . the first gospell ever preached in pardon was by god himselfe : never was any creature so neare damnation as our first father adam , cast from the greatest happinesse ; miserrimum est fuisse faelicem ; for he that enjoyed before communion with god and his angells , having sinn'd , and having conscience of his sinne , considering his great parts , and apprehension of the state he had beene in , this must needs affect him deeply ; and being in this condition , the promise of the seed of the vvoman to breake the serpents head revived him . there is a strange efficacy in the gospell : the roman empire was the greatest enemy that the church ever had . the ten persecutions you see what they were , and yet notwithstanding the vvord grew upon them and never rested , the spreading of the gospell , and the spirit with it , till the crosse got above the crown , as it did in the time of constantine , and so it continueth . and must not this be a divine word which hath this efficacy , to revive , comfort , change , cast downe , raise up againe , search secrets , search the ▪ heart to the bottome . a poore ideot that comes to heare the word of god , when he heares the secrets of his heart laid open by the word , he concludes certainly b god is in you , and you are gods ministers . the word c divideth betweene the marrow and the bone , it arraigneth the heart before gods tribunall seat. those that are saved , it hath these effects in them that i have named . and if you ask how they know whether the word be the word ? a man may answer , i have found it to be so , raising me up , comforting me ▪ and strengthening mee : i had perished in my affliction if the word had not raised mee . principles are proved , you know , from experience , for they have nothing above them . there is no other principle to prove the word , but experience from the working of it . how know you the light to be the light but by it selfe ? and that fire is hot , but by it selfe . principles prove themselves onely by experience . and this principle is so proved by it selfe , that there is no child of god but can say by experience , that the word is the word . if a man might goe to reason , one might bring that which could not be easily answered for the satisfaction of an atheist . let him but grant there is a god , hee will grant one thing in religion or another . but let him grant there is a god and a reasonable creature , then there must be a service , a religion ; and this service must bee according to some rules prescribed ; for the superior will not be served as the inferior pleaseth : he must discover what good the superior intendeth , and what duties he expects : this must be revealed in some word ; god and the reasonable creature , and religion , make a necessity of a word , and that must be the word we have , or another ; and what word in the world is probable to bee the word but this ? you will say it may be corrupt . the jewes looked to the old testament , that it should not be corrupted ; for they knew every sillable in it and preserved every letter . it is one part of their superstition , and god blesseth that superstition to take away all such cavills . for the new testament the jewes cared not for : but hereticks on their side watch over it that there should be no corruption , they will so observe one another . but what are these reasons to those which the soule of a gracious christian knoweth by the operation of the word upon the heart ? and therefore let us regard it as the word of god , hear it as the word of god , read it as the word of god. a company of prophane wretches you shal have , the scums , and basest of the people , that will discourse , and to grace their discourse , they must have scripture phrases : but whose word is it ? it is the word of the great god. eglon was a heathen king , and yet when a message came from god , hee arose up and made obeysance . wee should never read the word but with reverence , considering whose book it is , and that we must be judged by it another day . if it be the word , i beseech you consider what we say , and know that god will make every part of it good , there shall not a jot of it faile , nothing of it shall miscarry ; god speaketh all these words : and therefore if you be blasphemers you shall not carry it away guiltlesse , god hath said it ; if you continue not to obey you are under gods curse , unlesse you repent you shall perish ; every threat god will make good ; you must repent and get into christ , else perish eternally : god hath said it , and we may confirme it in the unfolding and reading of it , the time is comming for the execution of it , and then god is peremptory . now god waiteth our leisure , and intreateth us , but if wee will not repent , wee shall have that arrow in our sides that will never be gotten out till we dye in hell : whose sinnes are condemned in scripture , they are condemned by god ; and whom we shut heaven to , by opening the scriptures , god will shut heaven to . the opening of the scriptures is the opening of heaven : if the scripture saith , a man that liveth in such a sinne shall not be saved , heaven shall be shut to him , he is in a state of death , he is strucken , and remaineth in danger till he repenteth . how many live in sins against conscience , that are under the guilt and danger of their sinnes , they be wounded , they be struck by the word ; there is a threat against their sinnes , although it be not executed ; and they be as much in danger of eternall death as a condemned traytor , onely god suffers them to live , that they may make their peace , they have blessed times of visitation . o make use of it , it is the word of god , and know that god will make every part of his word good in threats , as well as in promises . take occasion from hence likewise to shame our selves for our infidelity in the promises , when wee are in any disconsolate estate , we are in jobs case , being in trouble the consolation of the almighty seemed light to him ; these be the comforts of god. when we come to comfort some , though the sweet promises of the gospell be opened , yet they doe not consider them as being the word , the consolations of the almighty , and therefore they seem light to them . but it should not be so . consider they be the comforts of the word , and therefore we should heare them with faith , labour to affect them , and shame our selves . is this gods word that giveth this direction , that giveth this comfort , and shall i not regard it ? is it the consolation of the almighty , and shall not i embrace it ? therefore we should be ashamed , not to be more affected with the heavenly sweet things promised of god , than we are . a man that refuseth heavenly comforts to imbrace comforts below , how should hee reflect upon himselfe with shame ? hath god promised such things , god that cannot lye , and shall i lose my hope of all these glorious things , for the enjoying of the pleasures of sin for a season ? i professe my selfe to be a christian , where is my faith ? where is my hope ? a man must acknowledge either i have no faith ; for if i had faith believing god speaking these excellent things , i would not venture my losse of them to get the enjoyment of poor temporary things here , for the good things promised in another world . labour therefore to bring mens hearts to believe the word , and desire god to seale it to our soules , that it is so . i will give one direction : labour for the spirit of god that writ the word , that indited the word . beg of god to ●eale to our soules that it is the word , and that he would sanctifie our hearts to be suitable to the word , and never rest till wee can finde god by his spirit seasoning our hearts , so that the relish of our soules may suit to the relish of divine truths , that when wee heare them we may relish the truth in them , and may so feele the worke of gods spirit , that we may bee able to say , hee is our god. and when we heare of any threatning , we may tremble at it , and any sinne discovered , wee may hate it : for unlesse wee by the spirit of god have something wrought in us suitable to the word , we shall never believe the word to bee the word . and therefore pray the lord by his spirit to frame our hearts to be suitable to divine truths , and so frame them in our affections , that we may find the word in our joy , in our love , in our patience , that all may be seasoned with the word of god. when there is a relish in the word , and in the soule suitable to it , then a man is a christian indeed to purpose ; till then men will apostatize , turne papist , turne atheist , or any thing , because there is a distance betweene the soule and the word ; the word is not ingraffed into the soule , they doe not know the word to bee the word by arguments fetched from the word , and therefore they fall from the power of the word . but if we will not fall from divine truths get truth written in the heart , and our hearts so seasoned by it , and made so harmonious and suitable to it , that we may imbrace it to death , that we may live and dye in it . to goe on : in that day shall it be said , loe this is our god we have waited for him . here is a gracious promise that shutteth up all spoken before . he spake of great things before : and now here is a promise of a day , wherein hee will make all things promised good to the soule of every believing christian . in that day it shall be said , this is our god , wee have waited for him , he will save us . it is an excellent portion of scripture to shew the gracious disposition that the spirit of god will worke in all those that imbrace the gracious promises of god. the time shall come when they shall say ; loe , this is our god , wee have waited for him , and now wee enjoy him . the points considerable are these . first of all by supposition that there bee glorious excellent things ? promised to the people of god ; rich and precious promises of feasting , of taking away the vaile of conquest over death by victory , of wiping away teares and removing rebukes : great things , if vve goe no farther than my text. secondly , these have ha● day vvhen they shall bee performed , vvhich is not presently ; for the end of a promise is to support the soule till the performance . god doth not onely reserve great things for us in another vvorld , but to comfort us in the vvay , doth reach out to us promises to comfort us till vvee come thither . there is a time when he will performe them , and not onely a time , but there are likewise promises of performance : at that time the promises of these great things shall be performed . the next thing is , that god will stirre up in his children a disposition suitable : that is , the grace of waiting . as great things were promised before , so the soule hath a grace fit for it : wee have waited for thee . and as they wait for them , while they are in performing , so they shall enjoy them : wee have wayted for thee , and wee will bee glad in thy salvation . we shall so enjoy them , that we shall joy in them : good things when they be enjoyed , they bee joyed in . againe , wee shall rejoyce in our salvation ; wee shall glory in our god. after they bee a while exercised in waiting , then commeth performance , then they bee enjoyed , and they bee enjoyed with joy , in glorying in god. for that is the issue of a christian , when hee hath what hee would enjoy , when hee enjoyeth it with joy , when the fruit of it is , that god hath his glory , and therefore the heart can rejoyce in his salvation . then there is a day , as for the exercising of his people here by waiting : so there is a day of performing promises . in that day . that is , a day of all dayes : when that day commeth , then all prophecies and promises shall be accomplished to the uttermost . but before that great day , there is an intermediate performance of promises assisted by waiting , to drop comfort to us by degrees : he reserveth not all to that day , there be lesser dayes before that great day . as at the first comming of christ , so at the overthrow of antichrist , the conversion of the jewes , there will be much joy ; but that is not that day , these dayes make way for that day . vvhensoever prophecies shall end in performances , then shall bee a day of joying and glorying in the god of our salvation for ever . and therefore in the revelations where this scripture is cited , revelations 21. 4. is meant the conversion of the jewes , and the glorious estate they shall enjoy before the end of the world : we have waited for our god , and now we enjoy him . i , but what saith the church there ? come lord iesus come quickly : there is yet another come lord , till wee be in heaven . so that though intermediate , promises bee performed here , yet there is another great day of the lord to be performed , which is specially meant here . the last thing considerable in the words is the manner of expression : they are expressed full of life , and with repetition , to make them sure and more certaine , in that day it shall be said , this is our god , wee have waited for him , he shall save us : he bringeth them in speaking these words of affection . indeed when wee come to enjoy the performance of gods gracious promises , if we should live to see the fulnesse of the gentiles come , and jewes called , wee should speake of it againe , and againe : affections are large , and few expressions will not serve for large affections . it will be no tautology to say , this is our god , wee have waited for him . beloved , times are yet to come which may much affect the hearts of the children of god. howsoever we may not live to see the performance of these things , yet wee shall all live to see that day of judgement , and then we shall say , this is our god , wee have waited for him . vvee now see god in the promises , and then wee shall see him face to face whom wee have waited for in the promises , and we shall see him in heaven for ever . loe , this is our god , we have waited for him . vvhile we live here we are in state of waiting , wee are under promises , and a condition under promises is a waiting condition ; a condition of performance is an enjoying condition . vve are in a waiting condition till our bodies be raised out of the grave : for when vve dye vvee vvait for the resurrection of our bodies . vve may say as jacob vvhen he vvas dying , i have waited for thy salvation . vve are in a vvaiting condition till body and soule bee joyned together at the day of judgement for ever . and therefore vve should labour to have those graces that are suitable for this condition . the things vve vvait for are of so transcending excellency , as glory to come , that they cannot bee vvaited for , but the spirit by the things vvaited for , fitteth us to vvaite for them . a man cannot vvait for glory of soule and body , but the spirit that raiseth up faith to believe , and hope to vvait , vvill purge , and fit , and prepare him for that glorious condition . he that hath this hope purifieth himselfe , as hee is pure . oh it is a quickning waiting , and a purging waiting ; it is efficacious by the spirit to fit , and purifie his soule suitable to that glorious condition hee waits for . where that is not , it is but a conceit ; a very slender apprehension of the glory to come will make men better . he that hath hope of heaven and happinesse under glory , it will make him suitable to the place hee looketh for . the eighth sermon . isaiah 25. 8. he shall swallow up death in victory , and the lord god will wipe away teares from off all faces , and the rebukes of his people shall he take away from off all the earth : for the lord hath spoken it . and it shall be said in that day , loe , this is our god , wee have waited for him , and be will save us : this is the lord , we have waited for him , we will be glad and rejoyce in his salvation . to come closer to the particulars . it shall be said in that day , loe this is our god. the mouth of the lord hath spoken gracious things before , hath promised a feast , and an excellent feast . gods manner is first of all to give promises to his church ; why ? his goodnesse commeth from his goodnesse , his goodnesse of grace commeth from his goodnesse of nature : he is good , and doth good . now the same goodnesse of disposition which we call bounty , that reserveth heaven and happinesse for us in another world ; the same goodnesse will not suffer us to be without all comfort in this world : because the knowledge and revelation of the glory to come hath much comfort in it . therefore in mercy he not only intendeth performance of glory , but out of the same fountaine of goodnesse , he intendeth to reveale whatsoever is good for his church in the way to glory . so that promises of good , come from the same goodnesse of god by which he intendeth heaven : for what moved god to come out of that hidden light , that no man can come into , and discover himselfe in his sonne ? the word in his promises to reveale his minde to mankinde , and make knowne what he will have us to doe , and what he will doe to us ? but onely his goodnesse is the cause of all . and therefore the end of promises in gods intention is to comfort us in the way to heaven , that we may have something to support us ; they are promissa , quasi praemissa : they are promises and premises , and sent before the thing it selfe . now here it commeth that the glory to come is tearmed the joy of heaven , and the glorious estate to come . you have need of patience , that you may get the promises ; heaven and happinesse is called the promises , because we have them assured in promises . the blessings of the new testament are called promises ; as the children of the promise , yea the heires of glory ; because all is conveyed by a promise , therefore all happinesse is conveyed by a promise . now the promises are of good things . they are for the spring of them , free , from gods free goodnesse ; for the measure of them , full ; for the truth of them , constant , even as god himselfe that promiseth . and therefore wee may well build upon them . before i goe any farther , i beseech you let us account the promises of the good we have to be our best treasure , our best portion , our best riches , for they be called precious promises ; not onely because they be precious in themselves , but because they are from the precious love of god in christ to us . they are likewise for precious things , they are laid hold of by precious faith , as the scripture calleth them , and therefore they are precious promises . let us not onely account of our riches that wee have ; for what is that we have , to what wee speak of , to that wee have in promise . a christian is rich in reversion , rich in bills , and obligations : christ hath bound himselfe to him , and he can sue him out when he pleaseth . in all kinds of necessitie , he can sue god for good ; hee can goe to god and say , remember thy promise lord , wherein thou hast caused me thy servant to trust ; and can binde god with his own word . but i take this onely in passage as the foundation of what i am to speak . from the mouth of god you see the great promises delivered : and now we have waited for them . that which answereth promises , is expectation and waiting . the second thing therefore between the promises wherein god is a debter , and the performance , is , that there is a long time , a long day : oftentimes god takes a long day for performing of his promise , as 400 yeares abrahams posterity went to be in egypt . and it was 4000 yeares from the beginning of the world , till the comming of christ , which was the promise of promises ; the promise of the seed , a great long day : and therefore christ is said to come in the latter end of the world . abraham had promise of a sonne , but it was not performed till he was an old man : symeon had a promise to see christ in the flesh , but hee was an old man , ready to yeeld up the ghost before it was performed . god taketh a long day for his promises ; long to us , not to him ; for to him a 1000 yeares are but as one day . the promises of god are long in performing ; for to exercise our faith , and our dependance to the full , to take us off from the creature , and to indeare the things promised to us , to set the greater price upon them when we have them . many other reasons my be given , if i intended to inlarge my selfe in that point . a christian hath a title to heaven , as soon as he is a christian , he is an heire to heaven ; perhaps he may live here twenty , or fourty yeares more , before god takes him up to glory ; why doth he defer it so long ? the reason is , god will fit us for heaven by little and little ; and will perfume us as esther was perfumed , before she must come to ahasuerus : there were many weekes , and moneths of perfuming : so god will sweeten and fit us for heaven and happinesse . it is a holy place , god a holy god : christ is that holy one ; and for us to have everlasting communion with god and christ in so holy a place , requireth a great preparation . and god by deferring it so long , will mortifie our affections by little and little , and will have us die to all base things here in affection , before we die indeed . david had title to the kingdom as soone as ever he was anointed ; but david was fitted to be an excellent king indeed , by deferring the performance of the promise till afterward : so in our right and title , and possession of heaven , there is a long time betweenl our saviour christ was 34 yeers before he was taken up to heaven ▪ because hee was to worke our salvation : and he was willing to suspend his glory for such a time , that he might doe it ; to suspend his glory due to him , from the first moment of his conception : for by vertue of the union , glory was due to him at the first ; but because he had taken upon him to be a mediator , out of love hee would suspend his glory due to him , that he might suffer . and so god by way of conformity , will suspend the glory due to us , that we may be conformed to christ . though wee have right to heaven , as soon as wee are borne , yet god will suspend the full performance of it ; because he will by correction , and by length of time subdue by little and little that which maketh us unconformable to our head . and can we complaine for any deferring of heaven when wee are but conformed to our glorious head , who was content to be without heaven so long . but to goe on . as there be gracious and rich promises , and they have long time of performance to us , and hope deferred makes the soule languish . so god vouchsafeth a spirit to fit that expectation of his , a spirit of hope and waiting : and this waiting hath something perfect in it , and something imperfect ; it is a mixt condition . there is good , because there is a promise ; for a promise is the declaration of gods wil concerning good : but because it is a promise of a thing not performed , there is an imperfection . so there is a mixture in the promise , and a mixture in the grace , hope , and expectation , and waiting , is an imperfect grace . that there be glorious things , it is perfection of good ; that we have them not in possession , that is the imperfection . so that hope is somthing , but it is not possessed ; a promise is something , but it is not the performance . a seed is somthing ; but it is not the plant . thus god mixeth our condition here of perfection and imperfection ; hee will have us in state of imperfection , that wee may not thinke our selves at home in our countrey , when wee are but in our way : therefore he will have us in a state of imperfection , that wee may long homeward ; yet hee will have it a state of good , that we may not sinke in the way . and not onely promises ; for in the way to heaven , god keeps not all for heaven , he lets in drops of comfort oftentimes in the midst of misery , hee doth reveale himselfe more glorious and sweet then at other times : there is nothing reserved for us in another world , but wee have a beginning , a taste , an earnest of it here , to support us , till wee come to the full possession of what remaineth . wee shall have full communion of saints there ; wee have it here , in the taste of it : wee know what it is to be acquainted with them that be gracious spirits : wee have praising of god for ever there ; we know the sweetnesse of it here , in the house of god , which made david desire this one thing , that hee might dwell in the house of god , to visit the beauty of god , &c. there wee shall have perfect peace ; here we have inward peace , unspeakable and glorious ; a peace that passeth understanding in the beginning of it : there we shall have joy without all mixture of contrariety ; here we have joy , and joy unspeakable and full of glory . there is nothing in heaven that is perfect , that is sweet and good , and comfortable , but we have a taste , and earnest of it here . the spirit will be all in all there , there is somthing of it in us now : more light in our understandings , more obedience in our wills , more and more love in our affections , and it is growing more and more . and therefore all is not kept for time to come : we have somthing beginning here , besides promises ; there is some little degrees of performance ; so that the state between us and heaven , is a state mixt of good , and imperfection . now god hath fitted graces suitable to that condition , and that is expectation , or waiting , a fit grace , and a fit disposition of soule from imperfect condition , that is afterwards to be perfected ; for fruition is the condition of perfect happinesse , not of waiting : for waiting implieth imperfection . this waiting carrieth with it almost all graces , waiting for better times in glory to come , it hath to support it . it is a carriage of soule that is supported with many graces . for first we wait for that we believe , we have a spirit of faith to leade to it : and then we hope , before we waite , and hope is the anchor of the soule that stayeth the soule in all the waves and miseries of the world ; it is the helmet that keeps off all the blowes : this hope issues from faith for what we believe , we hope for the accomplishment of it . so that all graces make way for waiting , or accompany it . the graces that accompany the waiting for good things in time to come , are patience , to endure all griefes between us and the full possession of heaven . then long suffering , which is nothing else but patience lengthned , because troubles are lengthned , and the time is lengthned : so there is patience , and patience lengthned , which we call long suffering ; and then together with patience and long suffering , there is contentment without murmuring at the dispensation of god ; something in the soule that he would have it to be so . hee that hath a heart to rise , because hee hath not what hee would have , hee doth not wait with that grace of waiting , that issueth from a right spring . god reserveth joy for the time to come , for our home , wee should be content to have communion with god and the soules of perfect men ; and not murmure though god exerciseth us with many crosses here . and therefore the scripture calleth it a silence , in silence and in hope shall be your strength . the soule keepeth silence to god in this waiting condition , and this silence quells all risings in the soule presently : as david , my soule kept silence unto the lord. it will still all risings of the heart , issuing from a resignation of the soule to god , to doe as he will have us to doe : so it implieth patience and long suffering , contentment , holy silence , without murmuring and repining . and then it implies watchfulnesse over our selves , ( till wee come to the full accomplishment of the promises ) that we carry not our selves unworthily in the meane time : that wee should not spend the time of our waiting in wickednesse , to fetch sorrow from the devill , and the world to comfortus , or to be beholding to satan . this is no waiting , but murmuring , and rebellion , when in crosses and discomforts we cannot be content , but must be beholding to the devill : so there must bee watchfulnesse ; and not onely so , but fruitfulnesse in waiting . for he waits , that waiteth in doing good , that waiteth in observance ; hee waiteth for his masters comming , that is , doing his duty all the time in a fruitfull course of observance and obedience ; else it is no waiting : waiting is not meerly a distance of time , but a filling up of that time with all gracious carriage , with obedience , and with silence , with long suffering and contentment , and watchfulnesse wee take not any ill course , and observance , and with fruitfulnesse , that wee may fill up times of waiting , till performance , with all the graces , that we may have communion with god. it is another manner of grace then the world thinks . what is the reason of all the wickednesse of the world , and barrennesse , and voluptuousnesse , but because they have not learned to wait ? they heare of good things , and precious things promised ; but they would have present payment , they will have somthing in hand . as dives , sonne , sonne , thou hast had thy good things here ; they will have their good things here . and what is the reason of wickednesse , but because they will have present pleasures of sinnes . wee must preferre the afflictions of christ before the pleasures of sin . now that shortnesse of spirit to have reward here , is the cause of all sinne : they have no hope , nor obedience , nor expectation to endure the continuance of diuturnity ; where then is patience , and hope , and contentment ? the character of a christian is , that he is in a waiting condition , and hath the grace of waiting ; others will have the pleasures of sin , their profits and contentments , else they will cracke their consciences , and sell christ , god , heaven , and all . a christian as he hath excellent things above the world , so he hath the grace of expectation , and all the graces that store up , and maintain that expectation till the performance come . and therefore it is an hard thing to be a good christian , another thing then the world taketh it to be : for marke i beseech you , what is between us and heaven , that wee must goe through , if ever wee will come there : between us and heaven , the thing promised , there be many crosses to be met withall , and they must be borne , and borne as a christian should doe ; through many afflictions we must enter into the kingdome of heaven . besides crosses , there be scandalous offences , that be enough to drive us from profession of religion without grace . sometimes good men by their failings , and fallings out , they fall into sinne , and fall out ; and that is a scandall to wicked men . oh say they , who would be of this religion , when they cannot agree among themselves : this is a great hinderance and stop . it is a scandall and rubbe in the way , not so much in themselves ; wee are full of scandall our selves , catch at any thing , that we may except against the best waies ; there is a root of scandall in the hearts of all , because men will not goe to hell without reason . now because wee are easie to take offence , rather then wee will be damned without reason , it is not easie to hold out . besides this , satan plies it with his temptations from affliction , and from scandall ; he amplifies these things in the fancy : who would be a christian ? yee see what their profession is ; and so hee maketh the way the more difficult . and then againe , looke at our owne disposition to suffer , to hold out , to fix ; there is an unsetlednesse , which is a proper infirmity in our natures since the fall : we love variety , wee are inconstant , and cannot fix our selves upon the best things , and wee are impatient of suffering any thing . wee are not onely indisposed to doe good , but more indisposed to suffer any ill ; the spirit must helpe us over all this , which must continue all our life long , till wee be in heaven , something or other will be in our way : now the spirit of god must helpe us over all these afflictions . we shall never come to heaven to overcome afflictions , and scandals , and temptation , which satan plies us here withall . and then to overcome the tediousnesse of time ; this needeth a great deale of strength : now this grace of expectance doth all . and therefore it is so oftentimes stood upon in scripture ; in isaiah , and in the psalmes , how often is it repeated , psal . 77. last , wait on the lord , if he tarry wait thou . the lord will wait for them that wait for him ; and it is the character in scripture of a christian . moses , he saith , such as waited for the consolation of israell before christ came in the flesh , such a one , is one that waiteth for the consolation of israell . to have a gracious disposition , and a grace of waiting was the character of good people . now since the comming of christ , the character of the new testament , is , to wait for christs appearance . there is a crowne of glory for me , and not onely for me , but for all them that love his appearance . that is an ingredient in waiting , when we love the thing we wait for . and so titus 2. last , the grace of god that teacheth to deny ungodlinesse and worldly lusts , and to live holily , and justly , and soberly in this present evill world , looking for , and waiting for this glorious appearing of jesus christ . so that looking with the eye of the soule , partly on the first comming of christ , which was to redeeme our soules , and partly upon the second , which is to redeeme our bodies from corruption , and to make both soule and body happy , it makes a man a good christian : for the grace of god on the first , teacheth us to deny ungodlinesse ; and looking for christs appearing , maketh us zealous of good workes . you have scarce any epistle , but you have time described for looking for the comming of christ ; as jude , preserve your selves in the love of god and wait for the comming of christ . so that as there be gracious promises , and a long day for them , god vouchsafeth grace to wait for the accomplishment of them . now as god giveth grace to wait , so he will performe what wee waite for ; as they say here , wee have waited , that is the speech of enjoying . god will at length make good what hee hath promised ; and what his truth hath promised , his power will performe . goodnesse inclineth to make a promise , truth speakes it , and power performeth it . as you shall see here . wee have waited , &c. in god there is a mouth of truth , a heart of pitty , and an hand of power ; these three meeting together , make good whatsoever is promised : hee will fulfill the desires of them that feare him . the desires that god hath put into his children , they be kindled from heaven ; and he will satisfie them all out of his bowells of pitty and compassion : hee will not suffer the creature to be allwaies under the racke of desire , under the racke of expectation , but hee will fulfill the desire of them that feare him . and therefore learne this for the time to come . though wee waite , god will performe whatsoever wee waite for ; and therefore , loe , wee have waited for him . as there is a time of promising , so there is a time of performing ; as there is a seed time , so there is a time of harvest . there is a succession in nature , and a succession in grace ; as the day followeth the night , and the sabbath the weeke , and the jubile such a terme of yeares ; and as the triumph followeth the warre ; and as the consummation of marriage followeth contract ; so it is a happy and glorious condition , above all conditions here on earth . therefore in this text you have not onely the seed time of the christian ; wee may sow in teares , and an expectation , as in sowing : but here is likewise the harvest of a christian ; as there is time of sowing , so there is time of reaping ; as time of waiting , so of injoying . wee have waited , and now loe , we have what we waited for . but why doth not the holy ghost set downe a certain time , but leaveth it indefinite , in that day . god keepes times and seasons in his owne power ; the point of time in generall he leaveth it , there is a day ; but the point and moment of time he keepeth in his owne power . it is enough to know there is a day , and a day that will come in the best season ; gods times is the best time . when judgments were threatned upon the wicked , they say , let us eate , and drinke , for to morrow wee shall die . so saul , to morrow thou shalt die , and was he the better ? so where there is a certain time of gods comming in judgement , godly men would not be the worse , and wicked men never the better . thetefore god reserveth it indefinite , in that day . there is a day , and it is a glorious day , a day of all dayes , a day that never will have night , a day that we should thinke of every day ; that day , by way of excellency . and before that day there be particular dayes in this world , wherein god sheweth himselfe , and fulfills the expectation of his children , to cherish the grand expectation of life everlasting . as in times of trouble they expect of god , and wait for deliverance in gods time , and they must be able to say , loe , wee have waited because it is a beginning and pledge of the great performance that shall be consummate at that great day , and of all the miseries that shall then be removed : so there is a day when the jewes shall be converted , and the fulnesse of the gentiles brought in , and the man of sinne discovered , and consumed by the breath of christ . and when the church of god seeth them , they may say , loe , we have waited for the lord , and loe , hee is come , that we looked for is now fulfilled : so that god reserveth not the fulfilling of all the promises to the great day of all dayes , but even in this life hee will have a that day . and it were very good for christians in the passages of their lives , to see how god answereth their prayers , and delivereth them . let them doe as the saints in the old testament , that gave names to places where they saw god ; as penuell hee shall see god , and abraham , god will be seen in the mount. so sampson and others they gave names to places where they had deliverance , that they might be moved to bee thankfull . a christian taketh in all the comforts of this life to believe the things of the last great day . loe , we have waited for him . that shall be a time of sight , and fruition , of full power , and full joy , which is reserved for heaven ; then we shall say , loe , behold this is the lord. the more we see god here , the more wee shall see him hereafter . there be many wayes of seeing , so as to say , loe , this is the lord. we may say from the poorest creature , loe this is the lord , here are beams of his majesty in the works of his justice and mercy , loe here is the lord. the lord hath brought mighty things to passe , the lord is marvailous loving to this children . behold and see the salvation of the lord. we may say , loe here , and see something of god in every creature , no creature but hath something of god. the things that have but meere being , have something of god ; but the things that have life have more of god : and so in some there is more , in some lesse of god. but in the church of god specially , wee may see his going in the sanctuary ; loe this god hath done for his church . and in the sacraments we may say , i have seen the lord , and felt the lord in his ordinance by his holy spirit . wee doe all this before we come to see him in heaven : but that is not meant specially . we shall say , loe , this is the lord , when we shall see him in heaven , all sight here leadeth to that sight . faith hath a sight here , but it is in the word and sacrament , and so imperfect ; but the sight in heaven is immediate and perfect , and therefore opposed to faith . vvee live by faith , and not by sight , in heaven we shall live by sight ; not that we live not by sight here in some degree , for the lesser sight leadeth to the greater sight , but in comparison of sight in heaven , there is no sight . the scripture speaketh of sight of god comparatively : moses saw god , that is , more than any other : and jacob saw god , that is , comparatively more than before , but not fully and wholly . vvee can apprehend him , but not comprehend him , as they say ; wee may see something of it , but not wholly : but in heaven we shall have another sight of god , and then wee shall say , loe , this is the god we have waited for ; wee shall see christ face to face . beloved , that is the sight indeed . and if yee will aske me whether wee shall see god then or no ; consider what i said before , this is the god wee have waited for in obedience , and fruitfully . if we shall be ravished with the sight of god , surely if we see him here we may see him there : vve see him with the eye of faith , we see him in the ordinance , wee have some sight of god that the world hath not , god discovereth himselfe to his children , more than to the world , and therefore they say , thou revealest thy self to us , not unto the world . a christian wonders that god should reveale his love , and mercy , and goodnesse to him , more than to others . and therefore if wee belong to god , and shall see him hereafter , wee must see him now , as we may see him , we must have some knowledge of him : and if wee see god any way , all things in the world will be thought of no request in comparison of the communion of god in christ . as isaiah 14. we have seen the lord , and what have wee to doe with idols ? the soule that hath seene christ , growes in detestation of sinne , and loatheth all things in comparison . and then againe , if we shall ever see god in glory , in this glorious and triumphing manner , this is the lord , this sight is a changing sight . there is no sight of god , but it changeth , and alters to the likenesse of god. when he calls to look up to him , and he looks on us in favour and mercy . the best fruit of his favour is grace , of peace , and joy , for these be beames that issue from him , grace , as beames from the sunne . but where-ever god lookes with any favour , there is a conformity to christ , a gracious , humble , pittifull , mercifull , obedient disposition , which is an earnest of the spirit of christ . and there is a study of purity , of a refined disposition from the pollutions of the world ; the pure in heart shall see god , they that hope to see god for ever in heaven , will study that purity that may dispose , and fit them for heaven . and there is such a gracious influence in it that they that hope for heaven , the very hope must needs helpe to purifie them . as there is grace suitable to waiting , so there is an influence from the things hoped for , to give vigor to all grace : as all the graces of a christian fit and inable him for heaven ; so hope of heaven yields life to all grace . there is a mutuall influence into these things . god vouchsafeth discovery of these glorious things , to helpe us to wait , to be patient , and fruitfull and abundant in the work of the lord. and the more wee wait fruitfully and patiently , and silently , the more wee see of heaven . so that as in nature , the seed bringeth the tree , and the tree the seed ; so in the things of god one thing breeds another , and that breeds that againe ; so that waiting and grace fit us for heaven , and the thought of heaven puts life and vigor into all the graces that fit us for heaven . what is our faith to those glorious things we shall see hereafter ? what is patience , but for consideration of that ? what is hope , but for the excellency of the object of hope ? and what were induring of troubles , if something were not in heaven to make amends for all ? they help us to come to glory , and the lively hopefull thoughts of those things , animate and enliven all the graces that fit for heaven . if ever we shall hereafter possesse heaven , and say , loe , this is he we have waited for , wee must see him here so , as to undervalue all things , to see him with a changing sight , for the object of glory cannot bee revealed , but it will stirre up a disposition suitable to glory ; if this bee not , never hope for a sight of him in heaven . and therefore let mee intreat , and beseech you , with the apostle paul , to look to the end , look to the maine chance , that can come in this world , and that shall come hereafter . it is wisedome to looke to the end . a man that buildeth an house , will thinke of the end , that is , dwelling , and habitation , that he propoundeth . we are for everlasting communion with god ; we are to be perfect , as in grace , so in glory . heaven is our element , we rest not till then , we are in motion till then , that being our station . then thinke often of this , never to rest in any intermediate condition , because we are in waiting , till we come to that condition . let us so carry our selves , that we may say , this we waited for , it is the glory wee expected . it is our wisdome often to have the end of our lives in our eyes that wee may bee helped to waite patiently , cheerefully , and comfortably , till the consummation come when all promises shall end in performance , when all that is ill , and imperfectly good shall bee removed , a consumption of ill , and a consummation of all good . oh have that day in our eyes , that day of all dayes , and the very thoughts of it will fit us for the day . the thoughts of our end will fit and stirre us up to all meanes tending to that end . physicke is good , if it tend to health : the very thoughts of that prescribes order , and meanes . wee read , seek the kingdome of heaven first , and all other things shall bee added to you . the thought of the end prescribes order to all meanes , and it prescribes measure , how to use the world , as though i used it not : for the thoughts of my end stirre mee up to use all courses suitable to that end . and therefore the best wisedome in christians is often to prefixe the end , and to bee content in no grace , nor comfort , as it is in a way of imperfection , but to look upon every grace , every comfort , every good , as it tends to perfection . david desired not to dwell in the house of god for ever , because hee would terminate his desire in the house of god here , but hee aimeth at heaven . and so when the saints of god bound and terminate their desires and contentment , it is with reference to the last day , the rest of a christian , beyond which they cannot goe , even communion with god himselfe . the ninth sermon . isaiah 25. 9. and it shall be said in that day , loe , this is our god , wee have waited for him , and he will save us : this is the lord , we have waited for him , we will be glad and rejoyce in his salvation . in the worst age of the church , that the church may not be swallowed up with fear , in the worst times , god doth prepare promises for his people . it was the case of our blessed saviour himself to his poore disciples , that they might not be overwhelmed with sorrow . therefore hee addeth sacraments to passeover , and the new testament to the old , and all to confirme faith , knowing that our hearts are very subject to be danted . the lord promiseth here a feast of fat things , and all things pertaining to a feast , the best of the best , and removall of all that may hinder joy , as taking away the vaile , which hinders them from the sight of it . and then death is swallowed up in victory , as it is already in our head , who is gloriously triumphing in heaven : and then all teares shall be wiped from all faces . there is a vicissitude of things , they are now in a valley of teares , but it will not be alwayes thus , time shall come when all teares shall be wiped away ; and the cause of all teares are sorrow . the rebukes of his people shall be taken away , the scandall that lyeth upon the best things shall be taken away . the worst things goe under a better representation , and the best things under a vaile , but one day as things are , they shall be . the god of truth will have truth to be cleare enough ; and all this is sealed up with the highest authority that admits of no contradiction . the lord of hosts hath spoken it . we came the last day to these words ; loe this is our god , &c. wherein we may consider first of all , that god hath left to his church rich and precious promises , such as is spoken of before . a feast , and removall of all hinderances whatsoever . he not only vouchsafeth heaven when we dye , and eternall happinesse , but in this world in our way he vouchsafes precious promises to support our faith , that we may begin heaven upon earth . what these promises are , we shewed the last day . the second observation was , in that gods people are here in a state of expectation . it shall be said , loe we have waited for him . we are in a condition of waiting while we live in this world , because we are not at home ; our state requires waiting , heaven requires setlednesse and rest : there all appetites , all desires shall be satiated to the full : our estate here is a passage to a better estate , and waiting is a disposition fit for such a condition . and in this there is good , and imperfection ; good , that we have something to wait for , imperfection , that we are to wait for it , that we have it not in fruition , and till we be in heaven we are in a state of waiting . in the revelations , come lord jesus , come quickly , there is a glorious state of a church set forth , but while all is done , it hath not what it would have . we cannot be in such a state in the world , but there is place for a desire , namely immediate and eternall communion with christ in heaven . and therefore it shall be said in that day , loe this is our god , we have waited for him . i will adde a little to this state of waiting before i goe farther . god will not have our condition presently perfect , but have us continue in a state of waiting . first of all , it is his pleasure that we should live by faith , and not by sight . we have sence and feeling of many things , he reserveth not all for heaven ; how many sweet refreshments have we in the way ? but the tenor of our life is by faith , and not by sight . god will have us in such a condition . again , we are not fitted for sight of the glory to come here : our vessels are not capable of that glory . a few drops of that happinesse so overcame peter in the transfiguration , that he knew not himselfe . god is so good to us that he would have us enjoy the best at the last ; the sweeter is heaven , by how much the more difficult our way thither is : heaven is heaven , and happinesse is happinesse , after a long time of waiting ; for waiting enlargeth the capacity and desires of the soule to receive more , it commendeth the happinesse afterwards . and therefore god keepeth the best for the last , because he will never interrupt the happinesse of his children , when they be in heaven , there is a banishment of all cause of sorrow . hee will have a distinction between the church-militant and triumphant : he will traine up his children here , before he bringeth them to heaven ; he will perfume his spouse , and make her fit for an everlasting communion with him in heaven . the third thing is , that as there be promises , and these promises are not presently fulfilled , which put us in a state of waiting : so god giveth grace to uphold in waiting . waiting is not an empty time , to wait so long , and no grace in the meane time ; but waiting is a fitting time for that we are to receive afterwards . we see in nature , in the winter , which is a dull time to the spring , and harvest , and the times are very cold ; yet it ripens and mellowes the soile , and fits it for the spring . there is a great promotion of harvest in winter , it is not a meere distance of time : so between the promise and heaven it selfe , it is not a meere waiting time , and there is an end ; but it is a time which is taken up by the spirit of god in preparing the heart in subduing all base lusts , and in taking us off from our selves , and whatsoever is contrary to heaven . the time is filled up with a great deale of that which fits us for glory in heaven . the gracious god that fits us for heaven , and heaven for us , fits us with all graces necessary for that condition . as faith to beleeve , patience to wait for , and to depend on that which he seeth not to be above sence ; a grace of hope to wait for that which he believeth to be an anchor to his soule in all conditions whatsoever : and then a grace of patience to wait meekly all the while : and then long-suffering patience lengthened out . as the tediousnesse is long between us and heaven , so there be lengthening graces . we would have all presently , how long lord , how long . we are so short , even david and others , and therefore god giveth grace to hold out and lengthen our spirituall faith , and hope and perseverance , and constant courage to encounter with all difficulties in the way . when the spirit of a man beholds heaven , and happines , and god , it makes him constant in some sort , as the things he beholdeth , for the spirit transformeth him to the object . now he beholds a constant covenant : and as faith looks upon a constant god , constant happinesse , and constant promises , it frameth the soule suitable to the excellency of the object it layeth hold upon . and then the spirit of god in the way to heaven , subdueth all evill murmurings , and exceptions , in suffering us not to put forth our hands to any iniquity , though we have not what we would have , he keeps us in a good and fruitfull way ; for to wait , is not only to endure , but to endure in a good course , fitting us for happinesse , till grace end in glory . in the fourth place , god will performe all his promises in time . as the church saith here , this is the lord , we have waited for him . now he hath made good whatsoever he hath said . to inlarge this point a little . as there is a time of waiting , so there will be a time when gods people shall say , lee this is the lord , we have waited for him . why god is jehovah , a full and pregnant word , a word of comfort and stay for the soule , in this word jehovah . he is a god that giveth a being to all things , and a being to his word , and therefore what he saith , he will make good : he is lord of his word . every mans word is , as his nature , and power , and abilitie is , the word of a man , or the word of an honest man , but being the word of a god , he will make all good . and then he will make all good , because he is faithfull . god , he saith it , and he will doe it , you need no more reason then pitty to his people , his bowels of compassion ; the hearts of people would faile , if he should stay too long . and therefore out of his bowels in his time , which is the best time , not only because he is faithfull , but because he is loving and pittifull , he will make good all his promises . and then he will doe it ; for what is grace , but an earnest of that fulnesse we shall have in heaven ? what is peace here , but an earnest of that peace in heaven ? and what is joy here , but an earnest of fulnesse of joy for evermore ? and wil god lose his earnest ? therfore we shall enjoy what god hath promised , and we expect , because we have the earnest . it is not a pledge only , for a pledge may be taken away , but an earnest which is never taken away , but is made up in the full bargain . grace is made up in glory , as beginnings are made up with perfection . where god layeth a foundation , he will perfect it . where god giveth the first fruits , he will give the harvest . but it will be a long time before , because he will exercise all grace to the uttermost . you see how abraham was brought to the last . in the mountaine god provideth for a sacrifice , when the knife was ready to seise on isaacks throat . we should answer with our faith gods dealing , that is , if god deferre let us wait , yea wait to the uttermost , wait to death . he is our god to death , and in death , and for ever . if god performe his promise at the worst , then , till we are at the lowest we must wait . and therefore one character of a child of god from others is this . give me the present , saith the carnall beastly man , the world , but gods people are content to wait , he knoweth what he hath in promise is better then what he hath in possession . the gleanings of gods people are better then the others harvest . the other cannot wait , but must have present payment : gods child can wait , for he liveth by faith . and therefore we should learne patiently to wait for the performance of all gods promises . and to direct a little in that , remember some rules , which every man may gather to himselfe , as gods time is the best time . deus est optimus arbiter opportunitatis , the best descerner of opportunities . and , in the mountain will god be seen . though he tarry long , he will come , and not tarry over-long , and then all the strength of the enemy is with god : robur hostium apud deum , the strength of the enemy is in his hand , he can suspend it when he pleaseth . then though god seemes to carry things by contrary wayes to that he promiseth , which makes waiting so difficult , yet he will bring things about at last . he promiseth happinesse , and there is nothing but misery ; he promiseth forgivenesse , and opens the conscience to cry out of sinne . i but luthers rule is exceeding good in this case ; summaars , the greatest art of a christian is , credere credibilia , &c. & sperare dilata , to hope for things a long time , and to beleeve god when he seemeth contrary to himselfe in his promise . but though god doth deferre , yet in that day he doth performe , it is set downe indefinitely , for it is not fit we should not be acquainted with the particular time . and therefore he saith , in that day , he sets not downe a particular time , but in that day wherein he meaneth to be glorious in the performance of his promise . there is a time , and a set time , and there is a short time too , in regard of god , and a fit time . if the time were shorter then god hath appointed , then it were too short , if longer , too long . my times , saith david , are in thy hands . if they were in the enemies hands , we should never be out : if in our owne , we would never enter : if in our friends , their good will would be more then their ability . but my times , he saith not , my time , but my times are in thy hands , that is , my times of trouble , and times of waiting . and it is well they be in gods hands , for he hath a day and a certaine day , and a fit day to answer the waiting of all his people . and when that day is come , you see how their hearts are inlarged , they will say , this is the lord , we have waited for him . when god meaneth to performe his promise either in this world , or in the world to come , the world to come specially , when there shall be consummation of all promises , god shall inlarge the hearts of his people . this is the lord , we have waited for him , this is the lord ; he repeats it againe and againe . our soule is very capable being a spirituall substance , and then god shall fill the soule , and make it comprehend misery , or comprehend happinesse , when every corner of the soule shall be filled , and then having bodies too , it is fit they should have a part ; so the whole man shall expresse forth the justice or mercy of god. for the nature of the thing it cannot be otherwise , every member of the body shall be fit to glorifie god. what the psalmist saith of his tongue , awake my glory , he may say of every member , doe thy office in glorifying the lord , and rejoycing in the lord : pectus facit disertos , the heart makes a man eloquent and full : so the performance of any promise fils the heart so full of affections , the affections are so inlarged , and therefore we must not have affections to a court-kind of expressions , as they in old time , and the like court-eloquence , when men might not speake fully . but when joy possesseth the heart to the full , there be full expressions . this is the lord , this is the lord , let us rejoyce in him . and therefore there seemeth so many tautologies in the psalmes , though they be no tautologies , but meere exuberancies of a sanctified affection . oh beloved what a blessed time will that be , when this large heart of ours shall have that that will fill it ! when the best parts of us , our understanding , will and affections shall be carried to that which is better and larger then it selfe , and shall be as it were swallowed up in the fulnesse of god! and that is the reason of the repetition of the word , this is the lord , this is the lord. and it followeth , we will rejoyce and be glad in his salvation . when a gracious heart is full of joy , how doth he expresse that joy ! a wicked heart , when it is full of joy , is like a dirty river that runs over the banks , and carrieth a deale of filth with it , dirty expressions . but when a gracious heart expresseth it selfe being full of joy , it expresseth it selfe in thanks and praises , in stirring up of others : loe this is our god , we will rejoyce and be glad in his salvation . is any merry , saith the apostle saint james , let him sing . god hath affections for any condition : is a man in misery ? let him pray . this is a time of mourning . doth god performe any promise , and so give cause of joy ? let him sing ; there is action for every affection , affection for every condition ; and this may stirre us up to begin the imployment in heaven , on earth here . we shall say so in heaven , loe this is the lord , we have waited for him . for every performance of promises , be much in thankfulnesse . our conversation is in heaven , saith the apostle : and what is the greatest part of a christians conversation , but in all things to give thankes . here the holy church saith , their matter of praise was too big for their soule , and therefore they brake out in this manner . and so oftentimes a child of god , his heart is so full , that it is too big for his body in the expression of matter of praise . but it is his comfort , that in heaven he shall have a large heart , answerable to the large occasion of praise . i will not inlarge my self in the common place of thanks-giveing . in this condition we can never be miserable , for it springs from joy , and joy disposeth a man to thankfulnesse , and upon thankfulnesse there is peace , and can we be miserable in peace of consceince ? therefore saith the apostle , in all things give thanks , and let your requests be made knowne to god , and what will follow upon that , when i have made knowne my requests and paid my tribute of thanks ? then the peace of god which passeth understanding shall guide your minde . when we have paid to god the tribute we can pay him , then the soule , as having discharged a debt , is at peace . i have prayed to god , i have laid my petition in his bosome , i am not in arrerages for former favours , therefore the peace of god which passeth all understanding shall keepe your hearts and mindes . hanna had prayed once , went not away but prayed againe ; the happinesse of heaven followeth the actions of heaven , praisings being the maine imployment of heaven , the happinesse and comfort of heaven followeth . and howsoever these promises be fulfilled in heaven , yet they have a graduall performance on earth ; for he speaks certainly of the state of the jewes yet to come , wherein there shall be accomplishment of all these promises . we have waited for him , he will save us . experience of gods performance stirs them up still to waite for him , and rejoyce in his salvation . experience stirs up hope . the begining of a christian , and midst , is to hope for the end ; and surely our beginning should helpe the latter end ; all a christians life should helpe the end , all former things should come in , and helpe his latter . beloved , we are too backward that way to treasure up the benefit of experience ; there be few of yeares , but might make stories of gods gratious dealings with them , if all were kept ; the comforts past , and for time to come , and all little enough . it was davids course , thou art my god from my mothers wombe , and upon thee have i hanged over since i was borne , faile me not when i am old . goe along with gods favours , and use them as arguments of future blessings . as former victories are helps to get the second victory . every former favour helpeth to strengthen our faith . in the next , god is an inexhausted fountaine , and when we have to deale with an infinite god , the more we take of him , the more we offer him . it is no good plea to say , you have done courtesies , therefore do them still . but we cannot honour god more , then from former experience to looke for great things from the great god. we have have waited for him , he will save us , we have waited for him , and we will rejoyce in his salvation . that which a child of god gives thanks for , & rejoyces in , and labors for , is more & more experience of his salvation . we wil rejoyce in his salvation . there is not a stronger word in all the scripture , nor in nature , he doth not say rejoycing in this or that benefit , but in his salvation , that is in deliverance from all evill ; we will reioyce in his perservation , when he hath delivered us , we will reioyce in his advancement of us , and we will reioyce in his salvation . and therfore when the wisedome of heaven would include all in one word , hee useth the word jesus , all happinesse in that word , that pregnant full word , a saviour . so that gods carriage towards his children is salvation . he is the god of salvation , or a saving god. and god sent his name from heaven , and the angels brought it , the name of jesus . therefore looke to the full sense of it . we have a saviour that will answer his name , as he is jesus , so he will save his people from their sinnes ; and therefore we will reioyce in his salvation . god dealt with us like a god , when he delivered us from all misery , from all sinnes , and advanced us to all happinesse that nature is capable of , as he said before , he will wipe away all teares from all faces , and take away the rebukes of all people . he will punish the wicked with eternall destruction . and if he advanceth a people he will be salvation , then which he can say no more . and this sheweth that the children of god rejoyce more then in any thing else in salvation , because it is the salvation of god , and because god is salvation it selfe . heaven were not heaven , if jesus , and god in our nature were not there ; and therefore the apostle saith , i desire to depart , not to be dissolved , and to be with christ , for that is better . the sight of god , specially in our nature , god the second person taking our nature , that we might be happy , will make us happy for ever . in loving god , and joying in god , and enjoying god , makes full happinesse ; but that is not the cause of joy in heaven , but the cause of all , is gods influence into us . here in the world happinesse is mediate , in gods revealing of himselfe to us , by his holy spirit in the use of meanes ▪ in his dealings and deliverances , letting us see him by his grace , to see him , and joy and delight in him for ever . it is no good love that resteth in any blessings of god for themselves . it is an harlottry affection , to love the gift more then the giver : so the saints of god they doe all desire to see him as they may , and to joy in god , and enjoy god himselfe , and to see god in our nature , and to be with him for ever . before he spake of a feast , and if the feast-maker be not there , what is all ? in a funerall feast there is much cheere , but the feast-maker is gone . in heaven there is joy , but where is god , where is christ , he that hath done so much , suffered so much for us , that hath taken possession of heaven , and keepeth a place for us there ? what is heaven without him ? salvation severed from him is nothing . we shall say when we are there , loe here is david , abraham , saint john , here the martyrs . i but here is christ , here is god , here is our saviour the cause of all , and the seeing of him in them , that he will be glorious in his saints , that maketh us rejoyce . we shall see all our friends in heaven , there we shall see the excellency of the happinesse of christ his love , his grace , his mercy the words are expressed with a kind of glorying , loe , this is our god. so that the joy of a christian endeth in glory , and in the highest degree of glory . as you have it , rom. 5. we glory also in tribulation , we glory in hope of glory , nay we glory in god as ours reconciled . and if we glory in him now as a god reconciled , what shall we doe in heaven ? can a worlding glory in his riches , his greatnesse , his favour from such a man , as haman did ? and shall not a christian glory in his god ? and make his boast in his god ? and therefore in this world wee should learne to glory , before we come to that glory in heaven , specially when we be set upon by any thing that is apt to discourage us , glory then in our head ; perhaps a christian hath no wealth , no great rents to glory in , i but he hath a god to glory in , let him glory in him . the world may take all else from him , but not his god. as the church in cant. 5. the virgins put the church to describe her beloved , what is thy beloved more then another beloved ? my beloved is white and ruddy , the chiefest of 10000. then she goeth on in particulars , my beloved is thus and thus , and if you would know what my beloved is , this is my beloved . so a christian that hath a spirit of faith , should glory in god here , for heaven is begun here , and he should glory in christ is saviour , and should set christ against all discouragements , and oppositions ; if you will know what is my beloved , this is my beloved , the chiefe among ten thousands . psal . 115. our god is in heaven , and doth whatsoever he pleaseth in heaven , and earth , and the deepes , yea we make our boast of god saith the psalmist , when there is occasion ; this is the lord , this is our god , we have waited for him ; specially in times of afflictions , and what is the reason ? this will hold out to eternity . this is our god. as in the revelations , it is a plea , and a glory for ever ; for god is our happinesse . as the school-men say , he is our objective happinesse , and our formall happinesse , he is our happinesse , as he is ours . and he is ours , in life , and death , and for ever , so there is alwayes ground of glory , onely god doth discover himselfe to be ours , by little and little , as we are able to beare him ; he is ours in our worst times . my god my god why hast thou forsaken me ? yet my god still . he is our god to death , and hee is ours in heaven . this is our god , we will rejoyce in him . and therefore well may we boast of god , because in god is everlasting salvation . if we boasted in any thing else , our boasting would determine with the thing it self , but if we rejoyce in god , we rejoyce in that which is of equall continuance with our soules , and goeth along with the soule to all eternity . and therefore we should learne to rejoyce in god , and and then we shall never be ashamed . it is spoken here with a kind of exalting , a kind of triumphing over all oppositions , loe , this is our god. beloved , this , that god is our god , and christs is ours , is the ground of rejoycing , and of all happinesse . all joy , all comfort is founded upon this , our interest in god ; and therefore we must make this good , while we live here , that god is our god , and that we may doe so , observe this ; christ is called emanuell , god with us . god in the second person , is god-man , and so god with us , and the father in emanuell is god with us too . so we are god the fathers , because we are his . all things are yours saith the apostle , whether paul , or apollo , things present , things to come ; why ? because you are christs . i but what if i be christs , christ is gods. so we must be christs , and then we shall be gods ; if christ be ours , god is ours , for god is emanuell in christ , emanuell , god is with us in christ , who is with us . god is reconciled to us in god and man , in our nature . and therefore get by faith into christ , and get union and get communion , by prayer open our souls to him , entertaine his speeches to us by his word , and spirit , and blessed motions , and open our spirits to him , and so maintaine a blessed entercourse . make it good that god is our god , by dayly acquaintance . these speeches at the latter end are founded upon acquaintance before . this is our god. grace and glory are knit together indissolubly . if god be our god here , he will be ours also in glory , if not here , not in glory . there is a communion with god here , before communion with him in glory , and therefore make it good that god be our god here , first by union with him . and then maintaine dayly acquaintance with him , by seeing him with the eye of faith , by speaking to him , and hearing him speake to us by his spirit , joyning in his ordinances ; and then he will owne us , and be acquainted with us , in heaven we shall say , loe , this is our god. we have had sweet acquaintance one with another , he by his spirit with me & i by my prayers with him . our saviour christ will not be without us in heaven , we are part of his mysticall body , and heaven were not heaven to christ , without us . with reverence be it spoken , we are the fullnesse of christ , as he is the fullnesse of his church . and if he should want us , in some sort , he were miserable , he having fixed upon us , as objects of his eternall love . in what case were he , if he should lose that object ? and therefore as we glory in him , he gloryeth in us . who is this that cometh out of the wildernesse ? who ? his beloved . and , woman is this thy faith ? he admires the graces of the church , as the church admires him , this is the lord. the church cannot be without him , nor he without the church . these words are spoken with a kind of admiration . loe , this is the lord , we will rejoyce in him . so i say , as there is thanks and joy , so their is admiration , loe , behold . this is a god worthy beholding , & so he wonders at the graces of his children . beloved there is nothing in the world worthy admiration . sapientis non est admirare , it was a speech of the proud philosopher , a wise man will not admire , for he knoweth the ground . but in heaven the parts are lifted up so high , that there is nothing but matter of admiration , things that eye hath not seen , nor ear heard , nor hath entred into the heart of man to conceive of . they be things beyond expression , and nothing is fit for them , but admiration at the great things vouchsafed to the church . and as with admiration so with invitation , that is the nature of true thankfullnesse ; there is no envy in spirituall things , no man envyeth another the light of the scriptures , but loe , behold with admiration , and invitation of all others , this is the lord. let us therefore rejoyce beforehand , at the glorious times to come , both to our selves and to others , be stiring , and exciting one another to glory , and rejoyce in god our salvation . and therefore learne all to be stirred up from hence , not to be offended with christ , or with religion . be not offended , saith austin , with the parvity of religion . every thing to the eyes of the world is little in religion . a christian is a despised person , and the church , the meanest part of the world , in regard of outward glory , but consider with the littlenesse , and basenesse , and despisednesse of the church , the glory to come . time will come when we shall rejoyce , and not onely see , but boast with admiration , to the stirring up of others , loe , this is the lord. and therefore say with our saviour christ , happy is he that is not offended with me , nor with religion , there is a time coming that will make amends for all . who in the world can say at the houre of death , and day of judgment , loe , this is my riches , this my honours ? alas the greatest persons must stand naked to give account , all must stand on even ground to hold up their hands at the great barre . we may say to the carnall presumptuous man , loe this is the man that put his confidence in his riches . and none but reconciled christians can say , loe this is our god. therefore take heed of being offended with any thing in religion . againe if time to come be so transcendently glorious , let us not be affraid to dye , let us not be over much cast downe , for it shall end in glory . and let us be in expectation still of good times , waite for this blessed time to come , and never be content with any condition , so as to set up our rest here . we may write upon every thing , hic non est requies vestra ; our rest is behind , these things are in passage . and therefore rest content with nothing here . heaven is our centre , our element , our happinesse , and every thing is contentedly happy , and thriveth in its element ; the birds in the aire , the fish in in the sea , beasts on the earth , they rest there as in their center : and that that is our place for ever , it is heaven , it is god. the immediat injoying of god in heaven , that is our rest , our element , and we shall never rest till we be there . and therefore he is befooled for it , in the gospell , that setteth up his rest here ; whosoever saith i have enough , and will now take contentment in them , he is a foole . there is a rest for gods people , but it is not here . neither rest in any measure of grace , or comfort . what is faith to sight ? we have hope an anchor , and helmet , that keepeth up many a soule , as the cork keepeth from sinking . what is this hope to the fruition of what we hope for ? here we have love , many love tokens from god , i , but what is love to union ? ours is but a love of desire , we are but in motion here , we lye in motion onely , and our desires are not accomplished , what is this love to the accomplishing of the union with the thing beloved for ever ? here we have communion of saints ; but what is this communion of saints , to communion with god for ever ? we have infirmities here as others , which breedeth jealousies and suspition ; i , but we shall have communion in heaven , and there shall be nothing in us to distast others , but everlasting friendship ; yea our communion shall be with perfect soules . our communion of saints here is our heaven upon earth , but it is communion with unperfect soules . peace we have , i , but it is peace intermixt , it is peace in the midst of enemies ; there we shall have peace without enemies . christ doth now rule in the midst of enemies ; in heaven he shall rule in the midst of his friends . so that we can imagine no condition here though never so good , but it is imperfect . and therefore rest not in any thing in the world , no not in any measure of grace , any measure of comfort , till we be in heaven , but waite for the time to come , and rejoyce in hope by which we are saved . wait still , and though we have not content here , yet this is not our home , this is a good refreshment by the way . as when the children of israel came from babylon , they had wells by the way , as in michae , they diged up wells . so from babylon to ierusalem we have many sweet refreshments ; but they be refreshments far off the way . god digs many wells , we have brests of consolation to comfort us , i but they are but for the way . and therefore let us answer all temptations , and not take contentment with any thing here . it is good , but it is not our home . cui dulcis peregrinatio non amat patriam . if we have eternity , love heaven , we cannot be over much taken with any thing in the way . and so for the church , let us not be over much dejected for the desolation of the church , but pray for a spirit of faith , which doth realize things to the soule , and presents them as present to the soule , seeth babylon fallen , presents things in the scripture phrase , and in the words , babylon is fallen , for as much as all the enemies of the church fall . mighty is the lord that hath spoken , and will performe it . and as the angell saith , it is downe . so time will come ere long , when it shall be said , it is downe . the church shall be gathered , and then , loe , this is our god. it was the comfort of the beleeveing jewes that the gentiles should come . and why should it not be the comfort of the gentiles that there be blessed times for the ancient people of god , when they shall all cry , and say , loe , this is our god ; we have waited for him long , and he will save us . therefore be not over much discouraged , for whatsoever present desolation the church lyeth under . if it were not for this , we were of all men most miserable , as paul saith . but there be times to come when we shall rejoyce , and rejoyce for ever , and make boast of the lord , if it were not , we were of all men most miserable . howsoever happinesse is to come , yet of all persons he is most happy , that hath christ and heaven . the very fore-taste of happinesse is worth all the world , the inward peace of conscience , joy in the holy ghost , the beginings of the image of god , and of happinesse here is worth all the injoyments of the world . aske of any christian whether he will hang with the greatest worldling , and be in his condition ; he would not change his place in grace , for all his glory . and therefore set heaven aside ; the very first fruits is better , then all the heaivest of the world . let us therefore get the soul raised by faith to see her happinesse , we need it all , for till the soul get a frame raised up to see its happinesse here , specially in the world to come , it is not in a frame fit for any service , it will not stoop to any base sinne , where the affections are so possest they look upon all base courses as unworthy of their hope . what , i that hope to rejoyce for ever with god in heaven , that am heir of heaven , that have the image of god upon me , that am in covenant with god , to take any beastiall course , to place my happinesse in things meaner than my selfe , that have god to delight in , a god in covenant that hath taken me into covenant , with himselfe . so i say in all solicitations to sinne , get our selves into a frame that may stand firme , and immovable . in all troubles let us know we have a god in covenant , that we may joy in him here , and rejoyce with him in heaven for ever hereafter . finis . an alphabetical table . a. appetite . page spirituall appetite how it may be gotten . 16 , 17 , 18 , 19 b. all is of the best in christ . 8 bounty . gods bounty cause of promises . 111 wee should honour gods bounty . 29 c. great is the cheare at gospell-feast . 8 spirituall chearefulnes . 25 church . the church is an excellent society . 3 compared to a mountaine . 4 christian 's estate best . 27 holy company . 20 comfort of the scriptures . 101 controversies judged by word of god. 100 scriptures are preserved from corruption . 103 god can effect things by contraries . 154 d. spirituall digestion . 23 death . death king of feares . 56 spares none . ib. is arm'd by sinne . ib. attended on by hell. ib. is terrible to wicked men . 64 a friend to the godly . 66 death of christ hath conquered death . 59 , 60 death is conquered though a believer dye . 63 , 64 duillists their sinne and folly . 65 e. divine efficacy of gods word . 101 emnity between two seeds 91 emptinesse of soule fits for christ . 32 of spirituall exercise . 19 experience of gods word that its true . 102 f. gospell is a feast . 5 god is founder of this feast . 6 christ in the jewish festivals . 15 spirituall famine . 20 feare of death unbecomes a christian . 62 , 63 , 67 g. guests invited to the gospel-feast . 7 christs righteousnesse our wedding garment . 12 h. largenesse of heart fit for this feast . 16 in heaven full performance of promises . 122 , 123 , 124 hopes upholds the heart in wayting . 125 i. ignorance on all men naturally . 35 infidelity shamefull . 105 interest in god , cause of joy . 160 , 161 , 162 joy in god. 158 , 159 joy and griefe consistent . 88 wee must justifie god in all . 25 k. knovvledge . true knowledge is transforming . 52 desires to know more . 51 practise what wee know . 49 l. light . naturall men want light . 36 naturally their light without heat . 39 m. majestie of the scriptures . 101 christ compared to manna . 13 religion makes not melancholy . 26 why christians are melancholy . 26 christians have a mixture here . 82 church compared to a mountaine . 4 mysteriousnesse of scriptures . 101 p. plenty at the gospell-feast . 11 preparation for this feast . 16 wee must purge the soule of sinne . 16 practise of what we know . 49 of gods promises and their performance . 107 promises free and full . 112 promises long before performed , & why . 113 , 114 promises shall bee surely performed . 121 , 152 time of performance in gods hand . 152 gods time best of performmance . 154 reason of gods performance . 152 r. of the rebukes of gods people . 89 christ and his members subject unto reproaches . 90 christ will rowle away reproach . 93 how to carry our selves under reproach . 94 , 15 how wee must relish the word . 22 scriptures may bee proved to be the word of god by reason . 103 christ a rock . 14 s. sacrament of lords supper a feast . 15 sense of sinne . 17 soule hath her senses . 21 men naturally want sight . 36 we must not judge by sight . 79 scandals against religion . 92 holy scriptures word of god. 99 are supreame iudge . 100 searching power of the word . 102 spirit indited and interprets the word . 106 sinne greatest cause of sorrow . 85 no sorrow in heaven . 84 comfort in sufferings . 81 naturall men see not things spiritually . 38 spirituall things are mysterious . 35 , 36 church excellent society . 3 wee must walke in the strength of spirituall refreshment . 23 t. of spirituall taste . 22 wee have but a taste here of what wee shall have hereafter . 115 teares , vide weep . god will wipe away tears . 77 , 78 signes of right teares . 86 , 87 , 88 thankfulnesse to god , for removing vaile . 25 for christs conquest over death . 62 for accomplishment of promises . 156 gods time of performance set , best . 154 types of the gospel . 12 , 13 , 14 , 15 v. a vaile over mens hearts . 35 unbeliefe is that vaile . 40 god onely can take away the vaile . 42 , 43 meanes to have the vaile removed . 46 , 47 there is variety in christ . 10 unbeliefe in every sinne . 41 christs victory over death . 55 , 57 w. of — waiting . our duty to waite upon god. 115 it s hard to wait on god. 118 waiting overcomes all . 119 , 120 many graces exercised in waiting . 116 , 117 why god will have us to wait . 150 , 151 incouragements to waite . 153 , 154. good men apt to weepe . 72 , 73 , 74 , 75 though wee cannot weep , yet wee must mourne . 86 spirit witnesses that the holy scripture is gods word . 101 gods word is to bee heard as the word of god. 104 god will make all his vvord good . 16 finis . notes, typically marginal, from the original text notes for div a93248-e310 the principal subjects handled in these sermons . 1. of the marriage-feast between christ & his church . prov. 9. 2. matth. 22. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . isai . 55. 1. rev. 22. 17. gen. 49. 20. super omnia vultus accessére boni . 2. of the vail of ignorance and unbeliefe , and the removall of it 3. of christs conquest over death . heb. 2. 14 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hos . 13. 14. 4. of the christians teares , and the wiping them away . 5. of the rebukes and reproaches of gods people , and the taking of them away . 6. of the promises . 7. of the holy scriptures , and the divine authority of them . 8. waiting upon god. isai . 26. 8. isai . 8. 17. notes for div a93248-e4010 the connexion of the text. 1 observ . the church the most excellent of all societies . the church built upon the strongest foundation . 2 obs . of the visibility of the church . the mountaine is the church . god makes a feast for his people . the lord of hoasts the founder of the feast . this feast is for all people . christ the chiefe dish in the feast . why christ with his benefits is compared to a feast . 1. because the favours we have by christ are choice ones . 2. there is variety of favours in christ . christ like the indian plant coquus , good for all things . 3. there is sufficiency and fulnesse in christ . 4. as a feast for many , so christ is a feast for the community of saints . 5. because we have the glorious attire of christ , as men put on choice garments at feasts . 6. because he was resembled by the paschal lambe which was choosen foure daies before out of the flock . 2. by manna , to which christ answers in many particulars . surely those that are spirituall taste christ . 3. by the rock in the wildernesse . 4. by all the jewish festivalls . 5. by the sacrament of the lords supper . use . be prepared for this feast . 1. labour for large hearts to receive much . 2. labour for spirituall appetite . notes for div a93248-e5190 first means to get appetite soure herbes , sense of sin and misery . second means third means . fourth means , acquaintance with those that are good . fifth means , we know not how long wee have to live . wee should hold out against hunger to come . ●… . 3. get a spirituall disposition of soul to heavenly things . the soule hath her senses . two things in spirituall tast . vse . 4. wee must labour for a digestion of spirituall things . vse . 5. wee must walk in the strength of spirituall favour . consequents of this feast is spirituall chearfulnesse . 2. thankfulnesse . 3. justifie the waies of god against carnall slanders . object . religious people are melancholy . answ . it s because they are not more religious . a man may be ignorant of his comforts . a christian at the worst , is happier then a worldling at the best . labour to partake of this feast . all invited . we are sure to perish without christ . honour god by taking alotted comforts . notes for div a93248-e6000 the spirit of god must work us to a relish of spirituall things . we must bring something to the feast , though not of our owne . wee must bring empty soules , and a spirit of faith , and a spirit of love. the services of this feast . obs . there is a vail over all mens spirits by nature . a two-fold vaile . 1. of the things themselves . 2 of the souls not seeing , or not beleeving . 3 there must be a light to make things visible . all things in religion are mysterious . 1. there 's a vaile of ignorance on all naturall men . naturall men know not spirituall things in their proper species . a godly man sees spirituall things intritively . the light of the godly is a light with influence , the light of the wicked is without it . simile . simile . simile . there is a vaile of unbeliefe over the unregenerate . ignorance and unbeliefe act in all sinnes . 2. obser . god only can take off the vaile of ignorance and unbeliefe . reas . because of the unsuitablenes between the soule and spirituall things . foure things . required in sight . foure degrees of discerning things . reas . 2. reas . 3. and a disproportion also . reas . 4. no creature , angels or men can bring light into the soule . 3 obs . it s peculiar to the church to have the vaile taken away . it s peculiar to the church to know the greatest good , and greatest evill . 4 obs . where the vaile is taken away , there is spirituall joy and feasting . reason . the same spirit is a spirit of revelation and consolation . use 1. to labour to have this vaile taken off . meanes . for this wee must attend on ordinances . smile . 3. fashion not our selves after the times . 4. be carefull to practise what we know quest . answ . 5 love what we know . use 2. make our studies and closets oratories for the getting of knowledge . we can shut , but not open our hearts to divine truths . quest . how shall we know that we have heavenly light . answ . 1. by a marvelling at the things of faith , and the goodnesse of god in revealing them to us . 2. by being carried with desire to know more and more . 3. when the vaile is taken off by sanctified meanes , which we can justifie by our owne experience of them . fourthly , when our knowledge worketh upon us . application of this to the sacrament . notes for div a93248-e7630 death is the great king of kings . death spares none . death hath continued from the beginning , let in by sin . sin armeth death . hel the attendant of death . christ swallows up death in victory , for himselfe and his . reas . because hee hath satisfied for sin . a double kingdome of christ . 1. a kingdom of patience . 2. a kingdom of power . christ conquereth for us and in us . death was conquered by christ when he had given way to be under the power of it . use 1. first , we see god gives way to his enemies for a time , when he will give glorious victory . death is already swallowed up to faith . vse 2. labour to be one with christ crucified . vse 3. be thankfull to god for this victory in christ . the benefits of death to a person that is in christ . vse 4. let those that are in christ be ashamed of the feare of death . death terrible to the wicked . they are fools that in a carnall bravery contemn death before disarmed in christ . of duellist . vs of consolation to those that are in christ . death is not only subdued , but made a friend . it s profitable to some to fal satan hath advantage by our fearing death . the worst the world can doe is to take away life , and in that they doe the godly a pleasure . christ will draw his mysticall body to him into heaven . our comfort by christ should make us fruitfull to christ . it s better to dye in the lord , than for the lord. prepare for death , by getting into christ . sin hath no law in us to rule by . notes for div a93248-e8940 * good men easie to weepe . christ in heaven not without compassion . * psa . 119. 136 * phil. 3. 18 , we have cause to weepe for the sinnes of others . 1. from our love to god. 2. from love to the church , and our brethren . simile . vse . to condemne stoicisme . * isa . 1. 5. the best men aptest to grieve . vse 2. it s good wee doe grieve . avoid what hnders sensiblenesse . the life of a christian is a mixture of joy and sorrow . uses of joy in christians . we should picke matter of comfort out of griefe . all causes of sorrow shall be removed . the more teares here , the more joy hereafter . the order , first shed teares , and then have them wiped away . reason 1. our own necessity . simile . reason . 2. for the increase of our comfort . simile . use . 1. take notice of the tender mercy of god in this , that he will wipe away teares . judge not by sight , for the godly here mourn most . * 1 cor. 15. 19. be not discouraged for our own or churches causes of griefe . * mat. 5. 4. christians have more cause of joy than griefe , and they ought to eye both . this is comfortable while we live and when we die . a carnall man is all joy , or all sorrow . the godly have a mixt condition , and should have a mixt disposition . wayes are to be esteemed by their end . mat. 11. 19. notes for div a93248-e10020 man since the fall subject to sorrow . no sorrow in paradise , nor shall any be in heaven . the greatest cause of the godlies mourning , sin within him . rom. 7. 24. 1. a case about teares . psa . 56. 8. god hath no bottle for some teares . marks of good teares . 1. when their spring is the love of god. 2. when wee weepe for our own sins , and sins of others . truth of grace appeares more in grieving for others sins then our own . 3. when our teares are shed in secret . jer. 13. 17. 4. when they tend to reformation of what they are shed for . 2. case . how can a christian joy and grieve together . phil. 4. 4. gods people here are under rebuke and reproach . psal . 137. psal . 22. 78. this text points at the conversion of the jewes . reas . there be two seeds in the world . 1. of the serpent . 2. of the woman . carnall men would have all men thought of alike . men put a false vaile both on godlinesse , and wickednesse . use 1. take heed of laying scandal on religion . use 2. to study to be wise , that wee be not misled by the misrepresentation of things . the devill a lyar , that he may be a murtherer . why it s the course of the world to slander . things shall be known to be as they ar● . reason from gods justice . revel . 11. use 1. to direct what course to take under disgrace and scandall . 1. labour to be innocent . 2. to be patient . 3. to be couragious . 4 to be sincere . 2 cor. 5. 13. 14 2 sam. 6. 20. 21. 5. commend our credits to god by prayer . comfort your selfe in your own true worth . 1 cor. 4. 3. 1 pet. 4 14. god putteth a glory upon his children under disgrace . mat. 5. 11. 12. notes for div a93248-e11440 vse 2. for comfort to the godly , their rebukes shall bee taken away . god is the author of promises . use . consider god in the promises to helpe our faith . quest . how is it the the word of god , sith isaiah spake it . answ . he did but write , god did dictate . wee should not so much look on the ministers , as from whom they speak . quest . 2. whence hath the scripture authority ? answ . from its selfe . the spirit of god in scriptures judge of all controversies . quest . 3. how may wee know it is the word of god , but by the chu●ch ? answ . as wee know a letter from a friend . simile . the word knowne to be of ●od . 1. by its majesty . 2. mysteriousnesse . 3. witnesse of the spirit . 4. divine efficacy . 1. in warming 2. comforting . 3. changing . 4. casting down the soul . acts 16. 31. adam nearest damnation . 5. searching . b 1 cor. 14 25. c heb 4. 12. 5. the word proved to be of god from our experience . 6. by reason . object . the word may bee corrupted . answ . the jews lookt to the old testament . hereticks over the new . use 1. let us regard , heare scriptures as the word of god. use 2. know , 1. god will make every part good . every threatning in it is ratified in heaven . use 3. let us take shame to our selves for our infidelity in the promises . meanes . to regard the word , labour 〈◊〉 spirit that indited them . relishing the word makes a man a christian indeed . the points considerable . notes for div a93248-e12930 promises of god , flow from gods goodnesse . promises free and full . use . let us count promises our best treasure . god taketh a long day for performance of promises . reas . 1. to exercise our faith . reas . 2. to waine from the creature . reas . 3. to indear the things promised . reas . 4. to fit us for injoyment . simile . simile . a condition of waiting , is a mixt condition of imperfection , and perfection . wee have a taste here of what we shall have hereafter to support us . waiting is a grace whereby god sits us for an imperfect condition . waiting carrieth with it all graces . 1. patience . 2. long suffering . 3. contentment . 4. silence from murmuring . 5. watchfulnesse . 6. fruitfulnes . want of waiting the cause of wickednes . many rubs between us and heaven . we are of unsetled dispositions . it s hard to overcome tediousnesse of time . all to be overcome by waiting . god will performe promises to them that wait . god keeps times and seasons in his own power . there is a glorious day yet for christians . there be particular dayes of performance in this life . good to observe what dayes of performance god gives in . a sight of god comparative here . absolute in heaven . there 's an influence from the thing hoped for to uphold graces in waiting . simile . wee should look to the last end , to fit us for it . notes for div a93248-e14580 god will have us continue in a state of waiting . reas 1. it s his pleasure we should live by faith , not by sight . reas . 2. we are not yet fitted for sight of glory . reas . 3. because god would have us enjoy the best at last . waiting not an empty thing . simile . god fits heaven for us , and us for heaven . as there is a time of waiting , so there will be a time of performing . 1 reas . god is jehovah . reas . 2. god is faithfull . reas . 3. he hath bowels of compassion towards his people . reas 4. because the grace we have , is but an earnest of what we shall have . our faith should answer gods dealing . waiting the character of gods people . directions to help waiting . 1 gods time is the best time . 2 god will effect things , though by contraries . times are in gods hands . there 's suitable action for every affection . in performance of promises , be much in thankfulnesse . experience of gods performances should stir up waiting we ought to treasure up experiences . god an inexhaust fountain . gods carriage towards his children is salvation . our joy and happinesse is in the enjoyment of god. the joy of a christian ends in glorying . begin to glory in god here . interest in god & christ is the ground of all rejoycing . therefore we are to make good that interest whilst we are here . 1 by union . 2 by acquaintance with him the church cannot be without christ , nor christ without the church . in heaven nothing but in its admirable . 1 be not offended at the meanenesse of the church . 2 nor offended with religion , for there 's a glory to come . 3 be not afraid to dye , for heaven is our rest and center . 4 neither rest in any measure of grace or comfort here . 5 be not overmuch dejected for the desolation of the church . the fore taste of heaven is better than all worldly happinesse . an exposition of the third chapter of the epistle of st. paul to the philippians also two sermons of christian watchfulnesse. the first upon luke 12 37. the second upon revel. 16.15. an exposition of part of the second chapter of the epistle to the philipp. a sermon upon mal. 4. 2.3. by the late reverend divine richard sibbes, d.d. master of katherine hall in cambridge, and sometimes preacher at grayes-inne. sibbes, richard, 1577-1635. 1639 approx. 377 kb of xml-encoded text transcribed from 139 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12184 stc 22493 estc s117268 99852483 99852483 17807 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, 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(eebo-tcp ; phase 1, no. a12184) transcribed from: (early english books online ; image set 17807) images scanned from microfilm: (early english books, 1475-1640 ; 1082:5) an exposition of the third chapter of the epistle of st. paul to the philippians also two sermons of christian watchfulnesse. the first upon luke 12 37. the second upon revel. 16.15. an exposition of part of the second chapter of the epistle to the philipp. a sermon upon mal. 4. 2.3. by the late reverend divine richard sibbes, d.d. master of katherine hall in cambridge, and sometimes preacher at grayes-inne. sibbes, richard, 1577-1635. [20], 32, 41-256, 204 p. printed by t. cotes [and john dawson] for peter cole, and are to be sold at the glove & lyon in corne-hill, neare the royall exchange, london : 1639. the words "two sermons .. mal. 4. 2.3." are bracketed together on title page. "dawson pr[inted]. quires b-1st ii"--stc. "the christians watch" (caption title) begins new pagination on ² 2a1. includes index. reproduction of the original in the british library. lacking quires ² 2a-end. 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 bible. -n.t. -philippians iii -commentaries -early works to 1800. sermons, english -17th century. 2002-11 tcp assigned for keying and markup 2002-12 spi global keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-01 olivia bottum text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion an exposition of the third chapter of the epistle of st. paul to the philippians : also two sermons of christian watchfulnesse . the first upon luke 12 37. the second upon revel . 16.15 . an exposition of part of the second chapter of the epistle to the philipp . a sermon upon mal. 4.2.3 . by the late reverend divine richard sibbes , d.d. master of katherine hall in cambridge , and sometimes preacher at grayes-inne . 1 tim . 4.8 . but godlinesse is profitable , having promise of the life that now is , and of that which is to come . london , printed by t. cotes for peter cole , and are to be sold at the glove & lyon in corne-hill , neare the royall exchange , 1639. to the right honorable sr. mavrice abbot knight , now lord maior of the honorable citie of london . right honorable , my respects unto you ( being your honours ingaged many wayes ) have put me upon a designe or project for you ; the god of heaven graciously prosper it in my hand . the tenour of it is briefly this : to encrease your honour , and to ease the burden of that laborious government , which now lyeth upon your shoulder . to mention your name before the glorious labour of so great and worthy an agent in the factorage of heaven ( as the author of this piece was ) and to make you a protector of them : cannot ( i conceive ) in sober interpretation , but be conceived , to adde honour unto him that hath , and cause him to have more abundantly . blessed is the wing that is spread over any of the things of iesus christ to shelter them . againe , to put into your hand , and from your hand into your heart , the remembrance of that god , that will gloriously recompence your faithfulnesse in that great trust committed to you , cannot but ( by the blessing of him to whom blessing belongeth ) be a cordiall meanes to strengthen your heart in the pange of government , and cause you to travaile and bring forth with more ease . there is no labour , nor travaile , nor sorrow , nor difficultie , nor danger , nor death that hath any evill or bitternesse in it , when heaven is before us , and the truth and faithfulnesse of the living god embracing us . if i have miscaried in point of good manners , or otherwise in this dedication , your honour shall doe but justice to charge your owne courtesie and respects alwayes shewed unto mee , ( at least in part ) with the blame of it . had not there beene the tempter , doubtlesse in this case i had not beene the transgressour . the god of peace prosper the government of this great cittie in your hand ; and make it a glorious rise and advantage unto you of your greater glory in the heavens . and your honour may assure your selfe that so it shall come to passe , unlesse that god that heareth prayer shall reject the prayer of , your honour to command in the lord ; i. g. to the reader . good reader , to discourse the worth or commendations of the author , ( especially the pens of others having done sacrifice unto him in that kind ) i judge it but an impertinencie : and make no question , but that if i should exchange thoughts or judgements with thee herein , i should have but mine owne againe . the booke it selfe , judiciously interpreted is a volume of his commendation : and those though from his owne mouth , without any touch or tincture of vanitie or selfe affectation . the best sight of a man is to heare him speake , the tongue being a voluntary and pleasant rack to the heart , to make it confesse its treasure whether it bee good or evill . the diligence and care of those , that have interposed for the preserving of what came from him in this way from perishing , have made the christian world debtors unto them , and great pitty it had beene , that what he spake in publicke , should have dyed in secret , and not be made seven time● more publicke , then speaking could doe . the sparkes of such fires as he kindled , would have beene ill quenched , till the world had beene further serv'd with the light and heat of them . it is true , heapes of bookes is one of the oppressions of the world , and the invention of the presse hath beene the exaltation of weakenesse and vanitie amongst men as well as of learning and knowledge . yet know i no way better to reteine the oppressed in this kind , then for men of worth and growne judgements and learning , to appeare in bookes also among the multitude . the time was , when there were ( as the apostle speaketh ) gods many , and lords many in the world , when the world was pestred with devills of all sorts , in stead of gods : but the onely meanes of discharging the world of them , was the setting forth and preaching of the one true god , and lord iesus christ : so the furnishing the world with such bookes , as are bookes indeed , that breathe spirit and life , and are strong of heaven , speaking with authoritie and power to the consciences of men , is the onely way to affamish the multitude of idoll books , and to have them desolate without a reader . it is ( questionlesse ) with men in respect of bookes , as it is in respect of men themselves ( and indeede how there should be any difference betweene men and bookes i know not , the booke being but the minde of a man , and the minde of a man being the man himselfe ) homo homini deus , homo homini lupus . there are men that are gods to men , and there are men that are wolves to men ; and the more men-wolves there are in the world , the more men-gods there had neede to bee ; otherwise the darkenesse would overcome the light , and make the earth as the shadow of death . so there are bookes that are laden with divine and true treasure , that will recompence the reader , his labour and paines seven fold into his bosome , that will open his mouth and enlarge his heart to blesse god , that hath given gifts unto men : againe there are bookes also that will deale cruelly and deceitfully with men , consuming their pretious time & opportunities , taking their mony for that which is not bread . now the more dreamers of dreames there are , there had neede be the more that see visions . the more weake , hungry , loose and emptie discourses the world is overlayed and encumbred with all , the more neede it hath , by way of a counter recompence , of a full provision of solid and masculine writings , that may make men , men ; and not alwayes children in understanding . but i must remember , that prefacing authors with long epistles is no imployment of any sovereigne necessitie . therefore i will no longer separate betweene thee , and that which i desire to recommend unto thee more then any thing of mine owne . the blessing of him that giveth the increase be upon the labour of him that planted and watred much in the courts of the house of his god ; that though hee be dead , hee may yet speake to the edification of thine and of many soules . thine with a single heart and multiplied affections in the lord. i.g. an exposition of the third chapter of the epistle of st. paul to the philippians . philip . 3.1 . finally my brethren , rejoyce in the lord. this chapter containes a general exhortation to severall duties : in this verse you have the manner of doing them , all must bee done in rejoycing . from thence he proceeds to backe other particular exhortations , with reasons and examples of himselfe , which we will speake of particularly when we come at them . now in this verse i wil speake first of the compellation , brethren : then of the exhortation , rejoyce : and lastly of the limitation , in the lord. 1 [ brethren . ] by this loving compellation hee labours to enter into their hearts and affections ; well knowing , that exhortations are of the more force , being directed to those that are perswaded of the good affection of the speaker . if exhortation comes from the pride of a man , the pride of man in the hearers will beat it back , and give no entertainment thereunto . but why are christians brethren ? first , they have the same beginning of life from the same father : as also they have the same common brother , that is , christ. they have the same wombe , the church ; the same food , the word of god. they have the same promises : they are all heires , all borne to an inheritance . furthermore , the word brother is a word of equality and of dignitiy : of equality , though in personall callings one is superior to other , yet this takes not away the common brotherhood . this should fill up the vallies of mens hearts dejected here , in regard of their meane estates ; as also pull downe the mountaines of the proud hearts of men , lifted up through these outward things . kings must not lift up themselves in disdaine of others , because all these personall respects end in death , we carry them not to heaven ; and in those respects that we agree in here , as in grace and goodnesse , we shall continue united for ever . and yet must we honour such as are in eminencie , and acknowledge them as men worthy of all respect , and give them dignity according to their places . but further , this is a name of dignitie , it argues that we are not basely borne , that we are sonnes of god , and heires of heaven : christ after his resurrection , the first terme he gives his disciples , tell my brethren ( saith he ) i go to my father and their father . this word is also a word of love , and therewith the apostle insinuates the affections of the philippians . examine therefore thy affections towards the sonnes of god. if we love and respect them as our own brethren , good is our estate : if we hate them , our estate cannot be good . and in the second place , let not this word be appropriated to some , and not to others , which are notwithstanding of the same number . for one brother cannot make another no brother : for it is one and the same father that makes brethren . so long therefore as thou seest any thing of christ in any , breake not off thy affection , and disdaine not the name of brother to such : for where the spirit is , it workes in us a resemblance of god ; and where it stamps his image , it makes them brethren . [ rejoyce . 2 ] it is not only an affection , but a dutie that we are injoyned . wherein first observe , it is a christians dutie to rejoyce . it is commanded here : ministers are injoyned to speak comfort to such , isa. 40. comfort yee , comfort yee my people ; and christ came to binde up the broken in heart , and the ministers sent to shew men their unrighteousnesse . iob. 33.23 . the spirit that is in such is the spirit of joy : and therefore joy is reckoned as a fruit of the spirit gal. 5.22 . and why should not christians rejoyce ? they are free from the spirituall egypt , from greatest miseries . nay why should not we sing as the israelites did after their deliverance ? our enemies , and deliverance , is farre greater than theirs . and we have the greatest prerogatives ; we have here an assured hope of eternall perfect happinesse hereafter , we have peace with god. rom. 5.1 . we have free accesse in all our wants to the throne of grace , and wee have a god ready to heare all our prayers , and to helpe us ; we have many gift , already received , christ is already given us , we are in a state of regeneration ; and for the time to come , wee have promises from god , the god of truth , that nothing shall separate us from christ : surely these are great causes of joy in us : and having such things as these , wee dishonour them , the giver of them , and our selves , and our profession , if we rejoyce not in them . in the second place observe , that it belongs only to christians to rejoyce . others have neither cause of joy , nor commandement to rejoyce : the ministers and prophets are bidden to bid such howle and lament , to shew them their miserable estate . and indeed what ground can a condemned person have of joy ? for the wicked , till they have remission of sins , they are in a damned estate , and though they will snatch this to themselves , and say that they are sure to be saved , yet is salvation not their portion . they joy indeed , but it is in sinne ; in seeing , or doing evill to others . or if sometimes they joy in the gospell , ( for a wicked man may doe so ) it is but a forced joy : and much like hot waters to a cold fit of an ague , it brings heate , and expulses cold for the present , but it burnes them after . so this joy seemes to comfort them now , but when triall comes it failes him , and makes him more disconsolate to see himselfe thus beguiled . fitter it were for such to bee first humbled , and brought to the sight of their estate , than to administer comfort to them , to speake peace where none belongs is to undoe men . it is the broken that must be healed , and the wearie that must come to christ. 3 in the third place observe , 3 the limitation of this joy ; it must be in the lord ; that is , in christ , who in the new testament is often called lord , and he is our lord : first by gift , god hath given us all to christ. secondly , by conquest , he hath gotten victory of sathan . and thirdly by marriage . and therefore we may well call him lord , and rejoyce in him , because he is our lord : for by him we come to conquer all our enemies , by him wee have peace , rom. 5. he makes us kings and priests , and brings us to heaven . now for the practise of this dutie of rejoycing in the lord , that we may be incouraged , let us consider how it is a meanes not onely of adherence to god , but also of obedience to his lawes . 1 ioy , if it bee sound , knits us firme to god , so as we rest contented in him as our only and sufficient joy , seeking for no other joy in any other thing . to us christ is made all in all ; that we should solace our selves in his fulnesse , which if we truely doe , we will count all other things as despised , assuring our selves , they cannot minister , or adde , any jote of sound comfort at all , and therefore will not indure any thought of mixture of other things with christ , thereby to make him more sufficient and compleate for our joy to rest on . obedience to his lawes : for joy stirres up chearfulnesse to every duty , and makes all duties acceptable to god and man : for the want hereof many are dead , and dull in good duties ; and where a large portion of this joy is , it will remove all lets and delayes to dutie . it doth not only inable us to , but in dutie . cain no doubt came cheerfully to a good duty , to sacrifice : but for want of this cheerfull , and joyfull spirit , what was his behaviour in the performance thereof ? his countenance was cast downe : this god espies sodainly , and so hee doth in all our dull performances : for he looks things should be done cheerfully , and reason too , for he hath left us a treasure of excellent promises to incourage us . we see it in men , they love when a thing is done cheerfully , they know it betokens love in the partie that doth it : and can we then thinke it strange that god requires it . againe , if we can fashion our selves to this dutie , god hath promised to increase our joy more abundantly : and he performed it to hezekiah , 2. chron. 29. end . he will give delight as a reward to him that delighteth in his worke . and therefore we ought to labour to bring our selves to this dutie ; to the obtaining of which , observe these directions . first , consider , that joy comes from faith. for it is the sense of our reconciliation with christ , that makes us rejoyce , rom 5. and 1 pet. 1.6 . now therefore whatsoever strengthens faith , strengthens also our joy ; and contrarily what weakens the one , must of necessitie weaken the other . furthermore , joy comes from peace . whatsoever therefore disturbs our peace , must needs disturbe our joy . therefore sathan to despoile us of our joy , he spoiles our faith through our sinnes , and by them he weakens our hope and our comfort . what is to be done then ? surely repaire to the fountaine of health , the well of joy , the word of god , isa. 12.3 . and from thence must we draw all our comfort . use therefore the ordinances of god , but use them as in the lord , in obedience to his commandement , and expect the issue with patience . many there are that use the meanes , but take no joy at all in them : why ? they doe it not as in obedience to gods command , but they rest in the deed done , and they thinke god is bound to give them joy : god justly denies such that which they presume of . in the second place ; pray that your joy may bee full . see this in most of davids psalmes , at the first he complaines for the want of gods presence of gods wrath and anger , but comes off with a large portion of comfort ▪ depart from me yee wicked , for the lord hath heard my prayer , psal. 6. in the use of all meanes therefore joyne prayer : pray for faith , for hope , and such graces as may bring joy . though at first thou findest thy selfe to bee cold , to have little or no comfort at all , yet give not over , thou shalt at length find plentie thereof . remember the woman of canaan : at the first despised and called dogge , but what did her constancy gaine ? a gracious answer , o woman , great is thy faith , bee it to thee as thou desirest . in the third place ; remember former times as david did , psal. 77.6 . hee was so oppressed , his sore ranne in the night , and ceased not , ( as hee saith . ) but then , i remembred the daies of old , &c. consider thou also in thy deepest affliction , times were once when thou hadst the cleare , and comfortable light of gods spirit present with thee : he will not leave thee , his nature is unchangeable , &c. in the fourth place : have societie with the saints , and keepe company with those that are good , and as the two disciples hearts did burne when they talkt with christ ; so verily thou shalt finde this heate of comfort , by little and little to increase : for god blesses the communion of saints , and such as are discerning christians , can tell us more , and opportunely bring things to mind which thou thy selfe remembrest not , and can informe our judgments when they are blinded with griefe and melancholly . use therefore the company of the good , when thou findest doubts arise , and make thy griefs knowne to some wise and judicious christian , for the divell is too strong for any one alone , hee will prevaile against thee , thou wilt be too weake too wrestle with him hand to hand . it is no wonder therefore that melancholy persons are so destitute of comfort . q. it will be asked : may we not rejoyce in friends societie , deliverance from dangers , and the like good things of this world ? a. i answer yes : and yet joy in the lord also , for when as whatsoever we have , we receive it as a token of gods particular love to us in christ who both gives us our daily bread , and the word of life ; comforts both heavenly and earthly , these outward things then , i say , doe strengthen the faith of a christian , and thereby our joy is strengthened : wherefore wee may thus joy in them , nay it is our duty to do it . the wicked they indeed receive them , but onely as from gods care of the generall good of the world , or race of mankinde : and therefore can take no joy truely from them as the child of god doth : who in the right use of them , first rejoyceth that he is the child of god , and is reconciled to him in christ , that christ is his ; and then that he having the field , hath also the pearle ; all blessings belonging to this life and a better are in christ made his , and he so rejoyces in them , as he referres the comfort , and strength that he receiveth from them to the honour of god. gods children receiving good things from him , are threatned for not rejoycing in them , deut. 28.47 . in the 45. verse he saith : the curses shall be upon thee , for that thou servest not the lord thy god , with joyfulnesse , and gladnesse of heart , for the abundance of all things . and it is expresly commanded , deut. 26.11 . thou shalt rejoyce in everie good thing , which the lord thy god hath given thee , and thine house . q. but it may be questioned . why ( if this be true ) are gods children so disconsolate , none are so much troubled in conscience , as they ? i answer , their sorrow proceeds not from their good estate , in that they are christians , but from the want of the perfections to make them absolute christians indeed . 2 they either doe not know themselves , or if they doe , because they glorifie not god , nor adorne their profession , god justly suffers his joy to be hid , by ●iding the comfortable presence of his spirit . 3 gods childrens joy , though it be great , yet is not discerned of the world , it is a hidden joy : the feast is kept in the conscience , it is not seene of the world , which discernes all things carnally : carnall joy is alwayes outward , and easie to expresse . 4 while gods children live here , they have ever a mixture of the two affections of joy , and griefe , to temper one another : for fulnesse of joy is onely in heaven , this life will not indure perfect joy , but ever when there is cause given of joy , we have something to humble us ; and to keepe us from being exalted above measure . as paul had some base temptation , which he cals the pricke of the flesh , who therefore bids us to feare and tremble , that we lose not the sense of gods spirit , by the prevailing of our corruptions . but it will be objected , that the christian is fuller of sorrow than joy . to which i answer , it arises either from ignorance of the grounds of comfort , or from want of application of them . when a man is a you●g christian , newly begun , he knowes not , nor understands , what grounds he hath of joy ; they are as children , that know not their inheritance at the first , nor their fathers love : especially if he correct them , they thinke he loves them not . even those that are growne christians , faile too often in this , either by mis-applying the grounds , and mis-judging of their estate ; or sometimes through the distemper of their body through melancholly . these judge of grace by the measure , when they should judge by the truth of it , be it never so little . for it is not the measure , that is the evidence of the childe of god , but truth of grace . for there are degrees of grace , in some more , in some lesse , and in one more in one time , than in another . take therefore a christian in his right estate , one that is a growne christian , whom neither melancholy , nor temptation doth trouble , take him i say , as he should be , he doth rejoyce more soundly with true ioy , and hearty , than any one can , being an ungodly man , be he never so merry . how ever , this we may be sure of , a christian hath the greatest cause to reioyce , and , as i sayd before , hee ought to stirre it up in him by all meanes . and therefore how ever undisposed he be thereto , he ought to search what good things god hath wrought in him : if he doth not know his estate he cannot praise god as he should . he must meditate also of the vanitie of all worldly things , they vanish , and they that put their trust in them ever failed of any true joy , it never comes to the heart of a man , they are not deep enough to comfort men that meet with afflictions : they only touch the fancie , as the fancie of a beast may be delighted . let him also compare all discomforts that can come with this ioy in the lord : and hee shall finde that it countervailes a world of sorrow : this has no end , they are momentany , they last but for a night ; this is in the lord , in whom is fulnesse of ioy . this made the saints of god so resolute , that they set light by all afflictions whatsoever : and therefore in their greatest afflictions they have the sweetest ioy and greatest comforts . and let him also consider , that by this he avoides the reproach of religion , and shewes the force , and efficacie thereof to be such , as is formerly declared . and let him take heed of the hinderances of this joy . as first of all ; of sinne committed and not repented : let him repent betimes , else it keeps a man dead , and dull , and backward : so long as this achan is unfound , it will keep him in discomfort . let him take heed of secret purposes either to sinne , or to favour himselfe in any one sinne ( how small soever ) for time to come . this will robbe him utterly of comfort , for joy cannot lodge in such a heart . if i regard iniquitie in my heart the lord will not heare me , ( saith david psal. 66. ) furthermore , let him take heed of negligence in good duties . for it is not enough to doe them , but he ought to stirre up the graces of god in him , to doe them thorowly ; and he must strive against his corruptions . for christians have never so much joy , as when they have laboured with their endeavours to overcome their imperfections in good actions . lastly , let him take heed of casting himselfe into dull or dead acquaintance . it is true , we cannot avoid conversing with them , but we must have no secret and inward acquaintance but with the best : a companion of fooles shall be beaten , and the wise with the wise will learne wisedome . we are all travellers to heaven ; let us therefore chuse such company , as may ( as it were ) be a chariot to carry us thither , with their good example and discourses : and with the prophet david , thinke it a great griefe when we have not such society as may doe us good . woe is me that i am constrained to dwell in the tents of meshech . and therefore if heretofore any of us , have beene faulty , let us take warning of this hereafter . vers . 1. to write the same things to you , to me indeed is not greevous , but for you it is safe . although the apostle had formerly bidden them to rejoyce , in the former chapter , 18. and 28. verses ; yet notwithstanding he bids them rejoyce againe , saying ; that it is safe for them to heare the same thing● often , and it is not grievous to him , to write the same things twice . besides , he doth also bid them , to beware of such as may hinder their joy , as dogges , and those of the concision . preventing thereby secret objections , which they might make against repeating the same things . whence we may in generall observe , the wisedome of the word and spirit of god , to know secret objections that might bee made , and to prevent them ; turning away thereby whatsoever might hinder the force of the word . and in the second place , it teaches us ; that it is the dutie of those , that meane to prevaile by instruction , to know the secret dispositions of those they deale withall . for when their mindes are not quieted or cleered from doubts and hindrances , they are not fit to entertaine any good counsell at all . and thirdly , ( for i cannot stand on these things ) it shewes our disposition by nature , to count repetition of the same things to bee tedious and irksome . for since the fall of man , we wander in our thoughts , affections , and intentions , and it is a part of our losse to lose our constancie , and setled disposition . wherefore we find it noted of the israelites , that they were weary of one kinde of food , although it is called angels food . in the fourth place ( which i intend more to stand upon ) observe with me , that dwelling on the same things is necessarie , even for the best christians . and the reasons are first , because truth is supernaturall , and our mindes are carnall , and that which must change these our mindes must be assiduous , or else our mindes will 〈◊〉 into their first estate . wee are naturally changeable , and therefore had ne●d to have the truth ( as at the first to change us , ) even so to be continually presented to our soules , to keep us perpetually in this spirituall change . and a second reason may be : because we often regard not the truth at the first , second , or third time urged , and taught unto us . wherefore iob. 33.14 . it is said , god speaketh once or twice , yet man perceives not . therefore , if the caution and point be necessary , the repetition must needs be necessarie also . in the third place , there is such a breadth , and depth in the points delivered out of the word of god , that although wee heare often the same thing , yet we never come to understand the full extent of them . our soules are narrow , wee cannot at the first so soundly , and deeply consider of them , neither can wee understand so many particulars as otherwise we should : for in every christian truth there is milke for children , and strong meate which requires digestion , and likewise repetition . a fourth reason may be , because our corruptions daily increase and grow upon us , and varietie of occasion and worldly businesse ( being naturall to us , and therefore more delightfull ) are too powerfull , and doe thrust out the consideration of divine truths which are commonly against the haire . and wee cannot have varietie of two things in our mindes at the same time in strength . whence it comes to passe that the better is ever more subject to bee thrust out : and therefore had need to bee hammered in with often repetition , and insisting upon againe and againe . a fifth reason may be , because we worke as wee understand , weakly , or strongly . when we worke well , we must have things present , strongly in the understanding ; as when we tell men of gods justice , omnipresence , of the day of judgement , of death and the like : the lively , and present remembrance of these things , keeps the minde of man so in frame , as it cannot will any evill , no more than a lewd person will offend in the presence of the iudge . and this lively remembrance of things , is wrought chiefly by repetition , and often inforcing the same things ; and it makes the minde to be wholly taken up therewith . and therefore it is a good way when we would doe any good action well , to be taken up with reading , or hearing of good , by way of preparation thereunto . and the want of the presence of good things in our minde , layes us open , and makes us fit for all companies and occasions of sinne . in the sixt and last place : our memories are very weake to remember , and to reteine any thing that is good . since the fall , they are broken , and good things sinke through them , as water through a sieve , and therefore hath great need of remembrancers . and after this manner hath god dealt with man : as in the promise of the blessed seed ; how often is it reiterated , and typified : and to abraham is it renewed seven times . so god to david , often renewed his promise concerning the kingdome : as also , the promise concerning the deliverance of the people of israel from captivitie , in esay is often repeated . this also did christ the great doctour of his church in his parables , in one chapter argueth one principall metter with foure parables one after another , although with some varietie ; teaching ministers thereby , to doe the like to avoid tediousnesse . repetition in scripture serves to divers ends . sometimes for the stronger averring of the certaintie thereof . wherefore it was , that pharoahs dreame was doubled : sometime for emphasis sake , as christ did often , amen , amen : and in dying , thou shalt die , and the like phrases . but the maine end is , to stirre up us and our affections , and to keepe them in life and action when they are stirred up . therefore , 2 pet. 1.12 . because they knew they could not bee over-sure of salvation , nor grow too much in grace : he sayes , so long as he lives hee will put them in minde of such things . let it not therefore bee grievous to ministers to doe what is for the safetie of gods children . they must doe it till they see practise come to perfection , and they must cast , and cast again ; peter hee cast often and got nothing , yet at christs word hee cast againe . so must ministers : god that blesseth not every cast , may blesse the last cast to the catching of many , and therefore a minister had need of a father-like affection to his hearers , as st. paul had , 2 thes. 2.11 . a second use , may be for our selves : if we heare the same things repeated , heare them as an impression : which may carry force , and work upon our hearts more strongly than before : and know that god may worke on us , by one meanes , at one time , which he did not at another : as a dart pierces deeper , being cast by one , than by another . and therefore , let us not be weary of attendance on gods ordinances , for our corruptions daily increase , as our age doth ; our minding of things is but slight , and our memory very brittle . and we must know that the word teaches doing , and practising , as well as knowing . and therefore to conceive a necessitie of a continuall ministrie to perfect a church as well as to begin it . the sacraments are necessary : receive them often , the primitive church had them every lords day . till we come to the holy land of that heavenly canaan , let us submit our selves to this manna . it is angels food , and they desire to looke into these mysteries . and therefore , take heed of fulnesse , or loathing ; for when we come to that passe that we must have novum , or nihil , god takes away this manna thus loathed . thus did he with the greeke churches , they gave themselves not to the plaine , sincere truth , but mans inventions , whereby god gave them over to strange opinions : and indeed it is a rule ; none absents himselfe from gods word , but he is given over ( and that justly ) to beleeve toyes , to attribute all praise and delight to this or that idle authour , which it may be is heathenish , or popish . the greek churches affecting novelties , were justly given over to mahomet ; but to a true christian heart , there cannot be more delight than in the experimentall knowledge of christs death and office , of perseverance in grace : these are standing dishes in this christian banquet . it is a signe god meanes to plague that person , or nation , that is delighted in such ill sawces , he will make them come out of our nosthrils , we shall have our fill of them , and never hunger after the sincere milke of the word . vers . 2. beware of dogges . in this generall exhortation , consider first the persons to whom it is directed ; to all the philippians , not only to the pastor , but even to the common christians , they must beware of false teachers . is it so ? then surely they ought to take notice of them , and to know them , and therefore they ought to have rules to discerne them by . christs sheepe they discerne between a wolfe , and a shepherd , ioh. 10.45 . his sheepe discerne an heretike , or false-teacher , from those that are true shepherds in the maine points of christian religion , and therefore , 1 ioh. 4.1 . he bids all in generall , to try the spirits : and the apostle , 1 thes. 5.21 . bids them prove all things , and hold fast the good : if they were then all of them bound to try , and prove , they were no doubt bound to know the rules , by which they were to try , which rules are only laid downe in the word of god. but some popish heart may aske : how common people should know the word , to be the word of god ? for answer , i would aske such an one , how they know the popes canons , or any booke of his constitutions to be the popes ? they will say , their teachers brings them in the popes name , and they beleeve their teachers . so say wee , we beleeve our teachers and ministers , who tell us this is the word of god. but they object and say , that wee make every one a iudge . i answer , there is a three-fold manner of judging . first , a judging whereby we discerne of anything , and this every christian must have , so as it cannot be any plea to him at the day of judgment , i to say , my teacher did mislead me . no , both the leader and he that is led , if they be blind , shall fall into the ditch , matth. 15. then there is a second kinde of judging , ii which is by way of direction , this is required principally in the pastor , to direct his flocke . and there is a third kinde , that is of jurisdiction ; iii this belongs to the church and the magistrate : yet every one must have a judgment to discern the good from the bad . for hee that knowes not his masters will shall be beaten . in the second place : not onely the young ordinary christians but euen the best setled christians had need to beware also . the philippians were a church established in the truth : eve was seduced , being in her innocent estate ▪ but i need not stand on this at this time . i proceed ; to the dutie : which is to beware . which word signifies ; first , to discerne of , then to avoid : and because those that are aware of evill , by nature will avoid it . therfore beware , here intends both discerning and avoiding of evil . for the church of god in this world is ever subject to danger , and god suffers it to be so : first , to try who be true , and who false . and secondly , to try them that are good , and to be as an evidence to them of their owne estates , so as where such triall , and danger is , it is true , ingeniosum est esse christianum . but concerning the words : dogges , concision , evill workers , they all signifie the same thing , and he repeats the word beware , thrice : to shew the necessitie thereof , take heed of them that urge workes of the law with doctrines of faith , especially of pastors . nay take heed of these ( for so the word in the originall is ) these dogges . by concision , he meanes those that urged circumcision , when it was out of date , and when it was dangerous to be admitted of ; but observe the terme , the holy ghost calls these dogges , a strange terme , and such an one as i should not have dared to have given them , had not the holy spirit led the way thereunto : and therefore since it is so , let us not be more modest than he is ; but boldly affirme , that wicked men are dogges . now wicked men , are eyther without the church , or within . without the church , all are dogges . matth. 15.26 . it s not meet to take the childrens bread and to cast it to dogges . of this number are all turkes , and iewes , who were filii , children , but are canes , dogges . we were canes , bu● now through gods mercy are come to be filii . all therefore , that are without the church are dogges . but there are also dogges within the church , and therefore the philippians were bidden beware of them , which st. paul needed not to have done , if they had not beene troubled with them . and those dogges he describes , in that they joyne workes of the law , and christ together , in matter of salvation ; these are in st. pauls esteeme dogges . and the reason hereof , may be grounded on gods esteeme , on their behaviour towards other men , and in regard of themselves . for gods esteeme , we may see it in esay 66.3 . he detests them as dogges . for their behaviour towards men , whom they goe about to seduce , they fawne on them , and use all manner of inticing , flattering , and false alluring words , rom. 16.18 . see the picture of a iesuited papist , a pleasing , humane , fawning nature , they creepe into houses , and when these dogges cannot prevaile by flatterie , then they snarle , and barke against them , by false calumnies , and slanders , and railings , and bitter scoffes , and the like ; and this they doe when they cannot bite . but having gotten power in their hand , they persecute with fire and sword , and the most exquisite torments that they can devise . in regard of themselves also they are dogges , rotten in nature , corrupt in life , filthie in their owne courts : devouring their owne vomit , and god justly punishing them , by suffering of them to heape up wrath in store , 2 pet. 2.22 . and to returne with the sow that was washed , to wallow in the mire of corrupt courses . hence wee may observe , and see , what a man is now brought to by sinne : he that would be like to god , is justly compared to the beasts that perish . now all by nature are no better than dogges , who are all for their bellies , for present contentments , an envious and currish disposition against any that shall indeavour to crosse them in their unlawfull lusts : and that rule of reason which should over-rule him , and amend him , he so abuses it , as thereby he is made more like a divell than a dogge . would wee be then changed , let us attend on that word , that is able of lions to make lambes , it can cleanse us throughout . ioh. 15.3 . it sanctifies and alters us . morall precepts may restraine and alter outward practises ; the word that alters the condition and nature of men , it is the word of him that workes all with his spirit . and therefore take heed of them , and deale not more with them than thou must needs . they will fawne , they will not be dogged at the first , but till religion altereth him , assuredly hee hath a currish nature . but to proceed . hee saith not onely , beware of dogges in generall ; but beware of these dogges , of the concision , and these also ought we to beware of , for there is a perpetuall l●t●er of them : though those that the apostle spake of are gone , yet the same spirit is now a dayes in many ; fawners they are , and flatterers , yet doe they barke at protestants : and of this sort are our iesuited papists and seminaries . our fathers were troubled with them : let these take heed , for were these men dogges that presse circumcision with christ ; and shall not such be also , that presse merits with christ , saints with christ , and equall traditions with the word of god. the dogges in st. pauls time , had some excuse : circumcision they urged , but it was first founded by god ; but these men out of their owne braine endeavour to establish fancies : and where they cannot prevaile by conference , they by scattering of bookes seeke to accomplish their intents . magistrates therefore in their place ought to looke to them , and every private person looke to their owne salvation . we ought also to take heed of neuters , such as are , or would be mediatours , and will be of every religion , or rather of none , who jumble religions , mixing truth and falshood , light and darknesse together . but hee that made distinction between the seed of the woman , and the seed of the serpent , made also eternall distinction betweene religion and irreligion : though iudas thought he might keepe faire quarter with the pharisees and his master , yet his fawning kisse could not keepe him , but desperation overtooke him . so these neuters , let them fawn never so much , let them halt betweene two opinions never so long , they shall at length know that they have betrayed their religion , & desperation shall at length assuredly overtake them , as it overtook spira . take heed of them , there hath beene a continuall brood of them in the emperours time : the iewes had some liberty granted to them , because their ceremonies carried a shew of a reverend antiquitie . the christians they were ludibrium humani generis , there were even then ( as st. paul found ) such christians , as finding they were scorned , because they would be scorned of neither , took part with either . but some will say : what a great matter doe you make of this ? is it not policy , and wisedome for us thus to avoid reproach , and to get the good will of all ? remember what ●hrist saies , he that denies me before men , i will deny him before my father . true say they , i yet may inwardly be sound in my heart , i may honour christ , though outwardly , i may please others . what place is left for profession ? with the mouth man confesses to salvation , and such as are ashamed to confesse christ before men , christ may justly denie to acknowledge them in that fearfull day of judgement . for shall we try all things to be sure of our temporall estate ? and shall not we much more seeke to assure our spirituall and eternall estate unto us ? god forbid . in the next place , let us not be discouraged , or hindered in a good course , though these dogges barke never so much ; yet they are but like the dogges who barke against the moone ; though we meet with many changes , let us keep our course still constantly , without turning aside . for thou must looke to be barked at before hand ; thou art , or shouldst be a stranger to this world , and then assuredly the dogges will take notice of thee . and comfort thy selfe , thou shalt be admitted into thine own country , when these dogges shall be kept out ; as it is in the last of the revelations . and though we cannot have too harsh a conceit of them in regard of their estate ; yet are we to respect the image of god they carry about with them , and to esteeme of them as of such as may become lambes . and thus did st. paul respect , and reverence agrippa : yet see how sharpe he is , not to those that are heathen ; but to those that making a profession of christianitie , did adde circumcision to christ , where in we may observe his zeale for christs honour . vers . 2. beware of evill workers . beware of such , as in generall were bad , and in this particular especially , they were evill workers , thereby seducing men from christ. seducers therefore are evill workers , and magistrates ought to looke to them . they are the keepers of the two tables , and are to looke to the soules of men , as well as to their bodies . let also private men looke to themselves , lest they be seduced by them . neither is it likely , that these were onely seducers by false doctrine , but were also ill men and wicked livers : for god justly gives such up to wickednesse in life , that are seduced in judgment . and thus dealt he with the scribes and pharises , doe not after their workes , ( saith christ. ) some thinke , if they so live as none can lay any grosse sinne to their charge , they are good enough , it s no matter what the heart is , how ignorant , how dark , god wil beare with them . alas poor ignorant men , is not the understanding gods , as well as the outward parts ? thou shalt love the lord thy god with all thy minde : the understanding is ( sponsa veritatis . ) and know , god lookes to purity of judgement ; he cannot indure his children should be ignorant , for it is a dishonour to god for his children to conceit of things ( in religion especially ) otherwise than is fitting , yea otherwise than they are . vers . 2. beware of the concision . that is ( as i formerly said ) circumcision ; called here by the name of concision , because it tended to cut & make a division and s●ct in the church , with a naturall and proper elegance , not affected , describing , and naming it by the effect . its gods use to call things from the event and effect of them . why will you perish ? that is , why will you doe those things that will lead you to destruction ? the end of them is death , and those that neglect wisedome hate themselves . as it was also said to the iewes , that neglected the gospell ; they judged themselves unworthy of salvation , because in effect , they hated themselves , and deprived themselves of salvation . circumcision formerly had beene an honourable ceremonie , serving for a partition between iew and gentile ; and for a seale of the covenant of grace ; but the ceremonie was to cease , it not having a continuall promise , it was to last till christ came , & when he died , it , and all other died also . st. paul , and christ , and timothy , were circumcised ; but after the time came that christ had broken downe the partition wall by his suffering , they did not only die ; but were also deadly to all such as would maintaine the observancie of them : the use of them was prejudiciall to christs honour , and therefore paul bids us beware of them . and now adayes , this instruction by proportion is of good use . for are there not those that teach concision ? and that urge merits , as the papists doe ? take heed of them , they say wee are the concision , we have cut our selves from the true mother church of rome . i answer , we have suffered a concision , we have made none . and again , we acknowledge we have separated from these romans , not from those that were in pauls time , it s they that have made a concision , and cut themselves from the mother church . but to passe from these , we have a concision among us ; and that in a contrary extreame , that thinke every ceremonie , and thing that suits not with their opinion , to be antichristian and concision . not considering , that there be many things urged , as fitting for order , being no parts of gods worship ; yet even for these things , they make a concision , cutting themselves off from our church , and unchurching us : it s dangerous for such ; for when the member is cut from the body , it must necessarily die , and how can we receive grace from christ as our head , but by union of our selves to the bodie , whereof christ is the head . it must be our dutie to beware of all manner of seducers , and to this end let us first , get fundamentall truthes into our hearts , affect and love truth : for want hereof the easterne churches were given up to mahomet , and antichrist ruled over many in these westerne churches , because they loved not the truth . 2. thes. 2.10 . for none are seduced that are not cold in love . secondly , let us labour to practice that wee know , and god will give us a fuller measure of knowledge , whereby we shall learn to finde and know seducers . ioh. 7.17 if any man will doe his will , he shall know . thirdly , pray to god for wisedome to discern of schismes and heresies , and ill disposed persons : god hath promised us any thing that is necessary for our strengthening and bringing us to heaven , god will not deny us so necessary an aide as this is . fourthly , let us looke that we keepe in us a holy feare , and reverence of god. psal. 15.12 . what man is he that feareth the lord ? him shall he teach in the way he shall chuse . and those things are we duly to observe , the rather because we shall ever finde seducers , it will ever be a hard matter for men to finde the way to heaven . and though the doctrine and profession of religion , be not ever in all places opposed , yet shall we ever finde the practisers thereof maligned : as it is in these dayes , where none are accounted of to be protestants , that are not loose libertines , and thus instead of concision from religion , they joyne that with it which is quite contrary to the power thereof . beware also of such ; for their courses of life are as pernicious , as fundamentall errors , for none shall be saved for his knowledge . vers . 3. for wee are the circumcision . in these words , and those that follow , our apostle describes , who are truely circumcised . we are the true israel , the circumcised sonnes of abraham , who are members of christ. the philippians , they were not circumcised outwardly , yet were they truely circumcised , they had the truth of it ; even as they that were under the cloud and in the sea , were said to be truely baptized in the cloud , and in the sea. the sacraments therefore , before and after christ , were in substance all one , as the church was one and the same , they may be said to be baptized , as we , and we circumcised as they : the difference was only in the outward ceremony and shew , which the church being then young had need of . it is the same religion , cloathed diversly . bellarmin saith , that their government was carnall , & the promises to them were carnall , but it is carnally spoken of him . heb. 11. the fathers before christ , had respect to the recompence of reward : and in vers . 35. they accepted not deliverance , that they might obtaine a better resurrection : are these carnall promises ? the anabaptists , they presse rebaptizing , not considering that the same covenant was before christ , and after , in substance . so as every true christian is spiritually circumcised , being once regenerate : before indeed he is uncircumcised , and a spirituall leprosie over spreads all his frame of body , and minde , which must be washed , pared , and cut off . wee must part with uncircumcised hearts , eares , and lippes : that is , such eares as doe delight themselves to heare corrupt lewd discourse , such a tongue and lippes , as delight to u●ter , and let out words savouring of a rotten and uncircumcised heart : such eyes as doe delight th●mselves , in the beholding of lustfull and sinfull ●bjects , whereby the heart is kindled in●o vaine d●sires . i say , a christian must circumcise himselfe , his heart , and those parts that are uncircumcised , before hee can ever thinke to goe to heaven , whither nothing that is corrupt , or uncleane entreth . religion therefore is no easie thing . circumcision is painfull and bloody . mortification is very hard , corruption it must be cut off , though the blood follow , else it will kill thee at length . wherefore , wee are also to labour for circumcised hearts to understand gods truth , his will and commandements ; cut off all extravagant desires , who by lit●le and little , take away comfort , and communion with god , it s no mercy therefore to spare them . circumcise thy eyes , pray with david , turne away mine eyes from regarding vanity . stoppe thy ●ares at the charming of such objects as may infect thy soule : we can never injoy that beatificall vision hereafter , if we weane not our selves from the liking of these things . and though we cannot while we are in this house of clay come to that perfection we should ; yet indeavour to it earnestly , and god will accept our very indeavours , and will further them ; yea , we shall get the victory at length . if sinne begins to fall , it shall surely fall : the house of david in us shall grow stronger , and the house of saul shall dayly be weakened . the meanes to this dutie , are first , know thy sinne , and thy particular sinne : by thy checks of conscience , and by the checks we receive from our enemies , who will spie what they can in us , thereby to scandalize us . as also , observe what thy thoughts worke most upon ; what is the maine thing , that generally takes up your cogitations . when thou hast found out thy sinne , make it as odious as thou canst : for circumcision implies a thing that is odious , and superfluous : now all sinnes that be cherisht in us , may well be odious to us , for that it hinders us from all good , and clothes us with all evill , and makes all outward things evill to us ; who otherwise , are no further ill , than as they strengthen our corruptions . it hinders us from all good duties , pride of heart and corruption doe dogge us : this made paul cry , not of temporall bonds , but of the bonds of sinne and of death ; who shall deliver me , wretched man that i am , saith he ? rom. 7.23.24 . thirdly , having found out thy sinnes , and the abominablenesse of them : complaine of them to god , as hezekiah did of the blasphemous letter that senacherib wrote , and challenge the fruit of gods promise . for hee that bids us circumcise , deut. 10.16 . promised that he himselfe will doe it , deut. 30.6 . faith in the promises is an effectuall meanes to attain to them . men come with doubtings , they see a great deale of corruption , they think their labour is vaine , they cannot be releeved against them , they are deceived . touch but thou the hemme of christs garment , flie to god in his name , and thou shalt finde this issue of sinne , though not wholly dried up , yet much abated . and here is the excellencie of faith , that assures us of all the promises , concerning sanctification here , as concerning glory hereafter . vers . 3. which worship god. the apostle places ●ircumcision before worship : for unlesse there bee a cutting off , we cannot bring our corruption to performe duties of gods worship aright . 1 the words containe , a description of a christian by his proper act , worship , and by the proper object thereof , god ; and by his most proper part , in spirit . and the word worship , is taken for the inward worship of god , commanded in the first commandement ; also , comprehending our feare , love of god , and joy in him : issuing from the knowledge of the true god. all our obedience , issuing herefrom , is worship of god ▪ including our duties to man , in obedience and relation to gods commandement . the ground of this obedience and worship , is the relation betweene god and the re●sonable creature ▪ being the image of god ▪ now this image being lost in the fall of our first parents , wee must worship him , not onely as our creator and maker , but as reconciled to us in christ , as he hath made us anew . 2 secondly , we are to worship him , as the well-spring of all grace , goodnesse , excellencie , and greatnesse . 3 thirdly , as he doth communicate all unto us , he is ours , christ is ours , all is ours : this should carry our soules to love him , be his , as he is ours : especially , to be his in spirit . by which is meant the reasonable soule , understanding , will , and affections . and secondly , with sanctified understanding , sanctified will , and sanctified affections . thirdly , with all our strength , spirit , life , and chearfull readinesse . wherefore , god is the proper object of spirituall worship . trust on him , love him , joy in him , invoke and pray to him , and to him onely ; not to the virgin mary , saints , or images , as the papists doe . mat. 4.10 . him onely shalt thou serve , as christ saith , because our commandement is onely from him , and extends onely to him . the promises are onely from him , he onely is present , in all places , he onely supplies our wants , and he onely knowes , what our wants are ; and how to helpe . saints are not present in all places , they cannot heare many at once , nay they cannot heare our prayers unlesse they be present , they are finite creatures , they have no infinite properties . christ , he bids us , invites us to come to him , he hath promised to heare us , and to ease us . and further , god knowes the secret wants , which the saints cannot know , no , wee our selves know them not , and therefore are we to goe onely to god in all our necessities : because it is most gainfull for us to goe to him that can helpe us , nay we owe him this honour , by going to him , to acknowledge his omnipresence , his willingnesse and ability to doe good . vers . 3. in spirit . the apostle in these words , shewes the manner of true worship , by the most proper , and fit part of a christian ; to wit , his spirit , that is , as soule truely sanctified , lively , and cheerfully , with a willing and ready mind , fitly disposed . contrary to outward , false , and hypocriticall worship . and the reason is , because god is a spirit , and therefore must be worshipped in spirit . secondly , it is the best part of a man ; and god who challenges all , and that justly , looks especially that he hath the best part . thirdly , the spirit hath a being of it selfe , and praiseth , love●h , and rejoyceth in god , when it s out of the body ; and the body is stirred up to this du●y onely by the spirit , it being of it selfe senselesse as a blocke : and outward worship without inward , is but the carkasse of worship . the prayer of a wicked man is abominable , because he regards iniquitie in his heart , psal. 66.18 . and this spirit of ours without the spirit of god , cannot worship him : and therefore every one that is not changed , makes god an idoll . this may deprive all such of comfort , as care not for this spirituall worship , thinking they have done enough , if they have mumbled a few idle words over : god accepts it no more than if they had sacrificed a dogges head , as he saith , esay 66.3 . and verily , what other is poperie , but a bodie without a soule ? when they worship in blinde sacrifices , in a strange language . is this a spirituall worship ? when they neither know what they doe nor say ? let us shew that we are not of their number : come we with love , and with the intention of all our affections , and this will sway the whole man , body and soule ; and so shall we worship him in truth , and not in hypocrisie as many doe , that bring their idols with them ; their mindes are on their pleasures and riches , though their body be present before god. and it hath ever been an error in the world , this limiting and tying gods worship to outward worship of the body , with a kinde of ceremonious gesture : and it is very much liked for such like reasons as these are . first , the outward gesture : as holding up hands , bending the knee , casting up the eyes , they are things that may easily be done . secondly , they make a glorious shew in the eyes of the world ▪ its a commendable and good quality to be religious , especially if they bee observed so to be . thirdly , its beneficiall to men : when as hereby they are knowne to be no atheists , and therefore not that way uncapable of preferment , or the like . fourthly , outward worship satisfies conscience a little : men know they must worship god , and go● to church , that these are means to save men , and th●y thinke that in doing so , they stoppe the cryes of their consciences . alas ! alas ! these sleepie , blinded consciences of theirs , will ●t length awake , and will accuse them , for the outward ceremonious hypocriticall worship of him , that requires the spirit to worship him with . but some men may say , how shall we know whether we serve god in spirit , or no ? i answer , observe these properties . first , w●ether thou lamentest thy defects in the best actions thou dost , and art not puffed up with conceit of the sufficiencie of thy performances . paul found this in him ; for although he lived , being a pharisee , as concerning the law unrebukable : yet when he was converted , he saw much corruption which before he knew not , and laments and bewailes it , rom. 7. secondly , exami●e thy selfe , whether thou makest conscience of private closet duties ? of prayer in thy studie when none sees thee ? of thy very thoughts ? dost thou serve god with thy affections ? and thy very soule ? dost thou weepe in secret for sinnes ? yea for thy secret sinnes . dost not thou doe good duties to be seene of men , as the pharisees did ? contrariwise , wil● thou omit no place nor time , but alwaies and in all places thou wilt worship god. this must be done , for god is alwayes and for ever god and he is in all places , in private as well as publike ▪ and therefore a christians heart must be the sanctum sanctorum , where god must remaine present continually , and therefore he makes conscience of , and is humbled for the least sinnes , yea those that the world esteemes not of , and counts them as niceties , and that in as great a measure as ordinarily men are , for the greatest sinnes they commit . thirdly , canst thou indure the search of thy selfe ? and thy infirmities by all meanes , by thy selfe , by others , by the word , by private friends ? nay , canst thou desire this search , that thou maist know thy ●inne more and more ? for this end , that thou mayst truely hate it , with a more perfect hatred ? canst thou truely appeale to god , as peter did to christ , thou knowest that i love and preferre thee above all ? it is a sure signe of thy sinceritie which the world cannot have : and therefore when they see their sinnes laid open , they spurne at the ordinances , and spite the minister and their true friends , that put them in minde of their faults , accounting them as their onely enemies . surely they shall never be able to indure the search of god hereafter , and the last day when he shall lay them open , they shall be overcome with shame . a fourth signe is , that at the houre of thy death , this spiritual worshipping of god will give thee content , when nothing else can : thou mayst say with comfort as hezekiah did ; lord remember how i have walked before thee in sinceritie . when down-right affliction comes , outward verball profession vanisheth , with all the comforts thereof , then perisheth the hope of the hypocrite . two things upheld iob in comfort , in his great extremity : he was first assured , that his redeemer lived : and secondly , he knew his innocency in those things that his friends charged him with : and such times will fall on us all , either at the time of death , or before , when nothing but innocencie , and sincerity shall be able to uphold us . labour therefore for sincerity and spirituall worship , worship god in spirit , but let it be done outwardly also . but first , bring thy heart and intention to what thou dost , and that will stirre up the outward man to its duty , and for the performance hereof , follow these directions . first , learne to know god aright : for worship is answerable to knowledge , for how can we reverence god aright , when we know neither his goodnesse , nor his greatnesse ? how can we trust on god , when we see not his truth in the performance of his promises , in the scriptures , and in our owne experience : those that doe not these , know not god , for as the heart affects according to knowledge . so also its true in divinitie , as we know his justice wee shall feare , as we know his mercy wee shall love him , and as we know his truth we shall trust on him . psal. 9.10 . they that know thy name shall trust in thee : and in other places of the said psalme , the lord is knowne in the judgement he executeth , vers . 16. secondly , know god to be the first mover and cause of all : men ordinarily feare the creature , attributing that to it , which belongs to the creator . but god , he is the giver of all , and christians looke on the secondary means , as to the first author and ground of all the rest , they behold the magistrate as in god : feare them no otherwise , but in the lord. atheists they will not sticke at any sinne whatsoever , to get the love of those , that may bring them any worldly commodity . a christian , hee pleases , and seekes the love of him that can make enemies friends , when he lists , and when it s for our good ; he knowes , in him we live , move , and have our being . thirdly , make much of spirituall meanes : god he works by meanes , by his word , attend to it : it works love , feare , joy , and reverence in us : and therefore , no marvaile if those that neglect these meanes , are not acquainted with these graces of gods spirit . 4 fourthly , lift up thy heart to christ , the quickening spirit , 1 cor. 15. our hearts naturally are dead : christ is our life , when thou art most especially called to love , to feare , to humilitie , pray to him to move thee , and yeeld thy selfe to him , and then shalt thou pray in spirit : as it is said in iude 20. heare in spirit , doe all in spirit : doe outward workes of thy calling in spirit , for a true worshipper will out of spirituall grounds doe all outward works of his particular calling ; as well as the workes of his generall christian vocation . let us therefore doe all things from our hearts to god , and to our neighbour : else will not god accept of our workes . it is the iew inwardly , who shall have praise of god. the want of this sincerity , hath extinguished the light of many a glorious professour , and thereby hath brought a great scandall upon the true worshippers of god in spirit . vers . 3. and rejoyce in christ. the word rejoyce , implyes a boasting , or glorying of the heart , manifesting it selfe in outward countenance and gesture ; as also , in speech , it also implies a resting on , and contenting in , the thing we glory in : proceeding from an assurance , that we glory in a thing worthy of glory , for they are fooles that delight in bables . observe hence therefore , that those that will worship christ aright , must glorie in him : for the worship of christ is a thing that requires incouragement , and nothing can worke this incouragement like the glorying in christ : and therefore paul in the first part of his epistle to the romans , having shewed that god had elected them freely , and had begun the worke of sanctification in their hearts : he comes in the 12. chapter : i beseech you ( saith he ) present your selves as a holy , living , and acceptable sacrifice , to god. and in tit. 2.11 . the grace of god teacheth , by incouraging us to deny ungodlines , & to walk unblameably , soberly , righteously , and godlily , in this present world . and therefore , whensoever wee grow dull or dead , think of the great benefits that we have by christ , and it will quicken us , and all our performances . in the next place observe : that christ is the matter , and subject of true glory and rejoycing , and onely christ : for they well goe together , a full , and large affection , with a full and large object : boasting is a full affection , the object is every way as full . first , as he is god and man , he is god full of all things , he is man full of all grace , and void of all sinne , he is christ anointed to performe all his offices , he is a prophet all-sufficient in all wisedome , in him are the treasures of wisedome : he teaches us , not onely how to doe , but he teaches the very deed : he is our high-priest , he is the sacrifice , the altar , and the priest , and he is our eternall priest in heaven , and on earth : on earth as suffering for us ; in heaven as mediating for our peace . who shall condemne us , it is christ that dyeth ? yea rather that is risen againe , who is even at the right hand of god , who also maketh intercession for us , rom. 8.34 . he is also our king , he is king of all : king of kings , and lord of lords , a king for ever , and at all times , subduing all rebellions within us , and all enemies without us ; and he is all these so , as none is like him : and therefore is worthy of our glory . secondly , christ is communicative in all these : he is prophet , priest , king for us , he is god , man , he is christ for us : he sought not his owne , it was his communicative goodnesse that drew him from heaven , to take our nature . thirdly , he is present , and ready to doe all good for us . he is present with us to the end of the world : nay , fourthly , we are his members , he is in us : we are his wife ; nay we are him . saul , why persecutest thou me ? 1 cor. 12. we are all one body with christ. fifthly , we are even , whiles we are here , glorified with christ : he is our husband , if hee be honoured , we his spouse also are advanced : if he be our king , we are his queene : if the head be crowned , the body is honoured : and sixthly , all this is from god , and freely comes from him : christ is anointed by the spirit , and sent from the father . 1 cor. 1.30 . he is made of god , wisedome , righteousnesse , sanctification , and redemption to us . and ioh. 6.44 . no man can come to me , except the father who hath sent me draw him : and it is further said that god sealed him . so that we may rejoyce in christ , because that thereby we come to joy in god , for he reconciles us to god , who called him to this office , which was witnessed at his baptisme , when as the whole trinity bare witnesse thereof . but it may be questioned . what ? may wee not joy in any other thing else but in christ. i answer , there may be two causes of our joy . one principall ; the other lesse principall . we must onely rejoyce in christ , as the maine and principall cause of our happinesse . but we may rejoyce in creatures , so farre forth as they are testimonies of christs love , and in peace of conscience , as comming from christ : and in the word of god , as it is the gospell of the revelation of christ to us . for use . we may observe this doctrine , as a ground of the necessitie of particular faith . for none can boast , but the boasting must arise from a particular faith , which onely is the true ground of every mans particular assurance . secondly , let it serve as a direction to every christian that will rejoyce , let him goe out of himselfe and rejoyce in christ , his king , his priest , and his prophet : let him observe what he hath done for him , and what he will doe for him , and thereby see himselfe perfectly happy , and in the third place , let us first boast , that we have christ , and then in his benefits and blessings that follo● him . first , rejoyce that we have the field , then rejoyce in the pearle . and therefore the apo●tle sayes not , rejoyce in faith , or in obedience , but in christ : who being once mine , how shall i not have all things with him ? those that are burdened with sorrow for their sinne , let them consider . why doe they grieve ? doe their sinnes trouble them ? christ , hee came to dye for sinne , he is their high-priest , he came to save sinners . doth the devill accuse them ? let them know christ chose them , he pleades for them , who can lay any thing to their charge , christ he is dead , risen ; nay he is ascended into heaven . are they troubled with crosses ? that is the best time to rejoyce in christ. we joy in tribulation , rom. 5.3 . when nothing comforts us , then hath christ sweetest communion with our hearts . st. steven , when the stones ●lew about him , and paul in the dungeon had the most sweet consolation , and comfortable presence of gods spirit that upheld them . nay in death , wee may glory most of all : it lets us into that state , into that sweet society with our saviour and the saints , the very hope whereof , doth now sustaine us , and cause us to glory here : as in rom. 5.2 . and death now is but a droane , the sting is gone , all enemies are conquered . in the fifth place , see wherein the glory of a man , of a nation , of a kingdome consists : it is in christ , and that which exhibites christ. what made the iewes rejoyce ? marke the prerogatives they had . rom. 9.3 . adoption , covenant , promises , and christ. what made the house of iuda so famous ? and mary so blesse her selfe ? all generations shall call me blessed : christ that vouchsafed to proceed out of her loynes , and from that stocke . abraham rejoyced to see christs day , though he saw it a farre off by the eye of faith . and what should we glory in above the iewes ? above other nations ? but in this ; the vaile is taken away , christ shines , and we have the gospell in its puritie . this the apostle lookes for in the corinthians , 2 cor. 2.3 . having confidence that my joy is the joy of you all . now what was pauls joy ? god forbid ( saith he ) that i should rejoyce , but in the crosse of christ , gal. 6.14 . let us not therefore rejoyce in peace , or plenty , fortified places , or the like . no , if we had not christ to rejoyce in , we were no better than turkes . happy is the people whose god is the lord ; for in him shall we have fulnesse of joy and comfort : make use of this in time of temptation . when the divell would robbe us of our joy , fly to christ , oppose him against all : oppose the second adam against the first , he came to doe what ever the other did undoe . learne to see the subtilty of the divell , and thine owne heart , and fill thy heart with the scriptures , and with meditations of the promises , and they will cause our love to be so fervent , as all our service of god will seeme to be easie to us . as the time that iacob served seemed nothing , for the love he bare to rachel . but how shall wee know whether wee rejoyce in christ , or not ? i answer ▪ by these signes : first , when we glorie , see the ground whence it arises , whether from god reconciled to us or not . if otherwise : remember that of ier. 9.23 . let not the wise man glory in his wisedome , nor the strong man in his strength , all such rejoycing is evill . but let him that glorieth , glory in this , that he understandeth , and knoweth me that i am the lord. secondly , if we glory in the lord , it will stirre us up to thankes : what we joy in we will praise : if we joy in christ , we shall like the spouse in canticles , ever be setting forth the praises of our beloved . thus did paul , ephes. 1.3 . and peter , 1 pet. 1.3 . and therefore where deadnesse , and dulnesse is , it shewes no true christian joy . thirdly , our glorying will be seene in dutie : delight ever implies the intention to doe any good worke , and diligence . fourthly , if we glory in christ aright , we shall not indure any addition to christ ; and therefore we shall abhorre that popish tenent , which puts so many additions to christ , in the meritorious worke of our salvation . a true rejoycer in christ , sees such all-sufficiency in christs merits , and worke , that he abhorres purgatorie and such trash : and so much the more , by how much his glorying in christ , is the more fervent and sincere . christ is our husband , we are his spouse : if we cleave to any other , than to christ , we are adulterers . no , let him kisse us with the kisses of his mouth , and none but he . fifthly , this joy where it is , it will breed content in all estates : paul could want and abound , and so can a true rejoycer : in christ he hath all , he cares not for earthly wants , so he wants no heavenly comfort ; if he be poore , he is rich in heaven ; nay what he most complaines of are good for him , life or death , all 's one with him , christ is his , and in him all things . but it may be said : there are many christians are not in this happy condition ? i answer . it s their owne fault , to yeeld to the divels policie , and their owne weaknesse , that will not labour to breake through these clouds , and challenge the promises . vers . 3. and have no confidence in the flesh . these words are in truth included in the former : for he that glories in christ , will have no confidence in the flesh . but the apostle notes this as a plaine demonstration and evidence of the glorying in christ. for by the copulative conjoyning of them , it is all one as if he had said : what a man trusts to , he glories in , and what he glories in he trusts to , and is confident of . if in wit his glorying be , he trusts to it though it be to his ruine ; as it fell out with achitophel . if in eloquence of speech , hee trusts to it , and it brings shame , as it did to herod . if in honour , hee trusts to it , and brings himselfe to dishonour , as haman did . by flesh , is meant outward things , as prerogatives , priviledges , actions of a mans owne doing , and particularly , he aimes at circumcision , which he calls outward , and that of the flesh . so as the observation that wee may gather is : that confidence in christ , takes away confidence in outward things . the reason is : if christ be fully all sufficient , what need is there of any outward thing to put confidence in ? for these are two opposite things , and one overthrows the other . the second instruction is , that naturally men have confidence in outward things : for having not hearts filled with grace , they relish not christ , but flye to ceremonious outward actions as their refuge . nay , in the church , till we be converted , we naturally flie to outward fleshly confidence . we have the word taught to us , we come to heare it twice on the lords day : alas what is this if thou be not transformed , and inwardly and outwardly conformed in obedience ? hast thou the sacraments ? dost thou uncover thy head , or bow the knee ? these are good , and they seeme faire : but where is the heart ? how is that prepared ? hast thou an earnest desire to leave off thy course of sinning ? and dost thou resolve hereafter to amend thy life ? o here is the hard spirituall worke . so , in outward fasting , and abstinence , it s an easie matter , the pharisee did it often : but this is the fast that god hath commanded , to loose the bands of wickednesse , esay 59.6 . to fast from sinne . the suffering of the flesh , if it be separated from spirituall use , and almes , they profit nothing , 1 cor. 13.3 . all pauls prerogatives , which were many , 2 cor. 11 , and 12. chapters . yet were they in his account but drosse and dung , in comparison of christ. most men are like ephraim , hosea 10.11 . as heifer● , who serve to tread out corne , and to plow : ephraim loved to tread corne where hee might eate his belly full ; for by the law of moses , the mouth of the oxe that treadeth out the corne , was not to bee musled : men , they are delighted in the performance of slight duties , but to put their necke under the yoke , to plow its a hard worke , who can beare it ? but some will say , o what doe you condemne outward duties , and use of them ? i answer , wee may consider religious duties two wayes . first , as they are outward meanes to salvation , for so they are . secondly , as they are expressions of inward truth , and so out of a sincere intire affection wee beare to them , and out of a desire to bee wrought upon by them , we doe them ; thus they are commended that use them : but let them want but an inch of this , all is abominable , all is flesh . the iewes , they boasted in the name of holy people , in their law , in the temple , in the holy land : yet for all these ( saith god ) you shall goe into captivity : against such christ preached ; woe to you scribes and pharisees , you tithe mint , but let passe justice and judgement . and paul , bee not high minded , but feare . and the reasons , why men are taken up with this fleshly confidence , are . first , outward things are easie , and men cannot bend themselves to performe the hard matters of the law . secondly , they are glorious , and men desire to be observed . thirdly , men have a foolish conceit that god is delighted with the outward act , when the inward sinceritie is wanting . fourthly , men want knowledge of themselves ; want the inward change , want sense of their owne unworthinesse , and christs worthinesse . fifthly , god followeth such with prosperitie in this world ; thereby they thinke god is well pleased with them , til the houre of death come , and then they finde all but froth . how shall we know whether our confidence is fleshly or not ? i answer , where this fleshly confidence is , there is bitternesse of spirit against sinceritie : the pharisees , the doctours of the law , sate in moses chaire , yet who more opposed christ than they ? nay , they wholly and onely , in their whole course , sought to persecute him , and made it their trade . secondly , where this fleshly confidence is , there is also a secret blessing of our selves , in our performance of good duties , without humiliation of our defects . hypocrites think that god is beholding to them , and therefore doe blesse themselves in the deed done . in the fourth verse , hee comes to an argument taken from himselfe against those of the concision . vers . 4. though i might also have confidence in the flesh , if any other man thinketh , that he hath whereof he might trust in the flesh , i more . as if he had said : if any other man may glory in the flesh , then may i much more . but i doe not thinke , that i have cause sufficient to glory in the flesh ; therefore have not they , or may not they , glory in the flesh . and the reason , or ground of this proposition , is taken from his many prerogatives he had , which he comes to in the 5. and 6. verses following . circumcision was the first prerogative before conversion , and it was not before the eighth day , to the end , that the childe might gather some strength to beare , and indure the ceremony , for it was of it selfe grievous , and a bloudy ceremonie . wherefore it was that moses his wife called him a bloudy husband : and this ceremony was not to be respited above eight dayes , that the parents might not be delayed in their comfort . whence we may gather , that dying before baptisme is no necessary impediment to the salvation of the childe : for the same covenant is annexed to circumcision , that is , to baptisme : and the papists that hold , that the death of children before baptisme hindreth the salvation of the infant , may as wel hold , that all the children that dyed before the eight day ( being the day of circumcision ) were damned . secondly , observe this ; that children , though infants , may , nay must bee baptized , if it may be with conveniencie ; for children were circumcised , nay they were injoyned circumcision on the eighth day . now seeing the covenant is the same , and given to children , now as then : why may not the seale therof be now given in their infancie , as then ? vers . 5. of the stocke of israel . iacob had his name changed of his wrestling with the angell , and prevailed : st. paul sayes , he was of that stocke of israel that prevailed with god. vers . 5. of the tribe of benjamin . there were two tribes of especiall credit : iuda and benjamin , they were kingly tribes . benjamin was honoured with the first king , saul the sonne of kish , who though he were a cast-away , yet it s a matter of great joy in the flesh , to have great men , personages , and learned men of their linage . vers . 5. an hebrew of the hebrewes . more ancient than an israelite : for abraham was an hebrew , before iacob was an israelite : and he was an hebrew borne , no proselyte , or converted iew. vers . 5. as touching the law , a pharisee . before christs time , there were divers sects among the iewes ; as pharisees , scribes , herodians , and essaei ; but the pharisees were the greatest sect of all : and as the word signifies , so they did separate themselves as better than other iewes whatsoever . and st. paul layes downe this , as one especiall carnall thing , wherein hee might glory ; hee was no common iew , but a zealous iew : so as thence we may observe : that there is a fire and zeale that is not kindled by heaven : but , as st. iames saith of the tongue , is set on fire of hell , out of ignorance , blind zeale therefore is a ground of destruction : we are therefore to take heed ; for unlesse our zeale have an eye , nothing is more tempestuous and troublesome , than that man is whom it possesses . vers . 6. concerning zeale , persecuting the church . where zeale is , if it be meant in the largest sense , it is very hot against all opposites , it hath the name from fire , separating heterogenies , and gathering things homogeneall : our apostle was none of those drowsie professours , that would be content to mingle religions : so as , where there is no opposition there is no zeale : and therefore those that would reconcile religions , false and true , they have not a sparke of zeale , but are key-cold . againe , paul well joynes persecution and a pharisee together ▪ for there was never hypocrite but he was a persecutor . for he , making and grounding his profession on pride , and a desire to be counted holy , when a downe right person esteemes him not , but by his integrity puts the others outward profession out of countenance , presently hee falleth a persecuting ; especially if his hypocrisie brings any profit , or gaine . as it was with demetrius in the acts. and as it is now with the romish church , whose chiefe end is profit , as appeares by their purgatorie , indulgences , pardons , dispensations , and the like : you shall have as much masse as you will , and as little preaching . we may observe further , that carnall zeale is persecuting zeale , and the persecuting church is the false church . christs flock never persecutes wolves , it will not indeed indure to bee neare them ; but it s not cruell against them . the papists indeed they speake much of their mildnesse and meeknesse , but what is the reason ? their hands are bound , solve leonem , & senties leonem , loose the lion , and then shall you find he is a lion. vers . 6. touching the righteousnesse which is in the law blamelesse . this was a great prerogative . but how can he be said to be blamelesse as concerning the law , when he was without the law ? rom. 7 9. i answer , its true he was without the law , in respect of the inward man , in respect of sanctified knowledge , love , and feare ▪ but in regard of his outward course of life , no man could blame him . let this be observed by carnall civill men ; they may bee blamelesse as concerning outward conversation , and yet without the law . but if he was blamelesse as concerning the law , how could hee blame himselfe so as hee did ? rom. 7.15 . i answer ; st. paul then had a new esteeme and judgement , hee had a new light which shewed him much corruption , where before he saw none . this meets with weake christians , that thinke themselves unconverted , and cast-awayes , because they see a great deale of sinne in them . paul was without blame , now miserable man who shall deliver me . christians therefore are to bee comforted : and to know that they are not the worse , because they see themselves sinfull daily more and more , but that they are better , as to whom god does dayly bestow the light of his holy spirit , to make them see more clearly into their estates . we know that we see onely the moates where the sunne shineth , yet cannot we deny but all the ayre is as full as that part which the sunne inlighteneth . let not such therefore be discouraged , but let them know , where there is any opposition , there is spirit as well as flesh , and that at length the spirit will have the victory . vers . 7. but what things were gaine to me , those i count losse for christ. those things and priviledges , that formerly hee counted gaine , now hee counts them losse . it is good therefore to teach by examples : as st. paul does here inforce rules by his owne experience and example . it is also expedient sometimes , to speake of prerogatives , and priviledges that a man hath in himselfe , and it s not universall that wee must not speake of any thing , that might concerne our owne praise . for we may doe it as st. paul does here , to beat downe the pride of others , that are vaine glorious ; or wee may as paul does , lift up our selves to abase and beat down our selves the lower . in the third place , when god vouchsafes his children any outward priviledges , he doth it for the good and helpe of others , though we see it not at the first . paul had these priviledges , that hee might beate down the pride of the iewes more powerfully . and solomon had all abundance of wisedome , riches , and the like ; why ? but only that he might without controule judge of all , as of vanitie and vexation of spirit : and make it to bee beleeved more firmely . for had an ordinary man said it , men would have thought its easie for him to say so : but if he had tried thē , he would have been otherwise minded . in these latter times , our best teachers were at the first papists , and of the more zealous sort : as bucer and luther , being also learned men ; as also peter martyr and zanchius , was brought up in italy , and all this , that they seeing once their blindnesse , might be the more able to confound them , as being not a whit inferiour to them in any outward respect whatsoever , when they were of their beleefe . in the fourth place , god ( having to deale with men of a desperate condition ) suffers great and famous men to be in ignorance , nay to be persecutors , that after their conversion they might comfort weake christians : and therefore let them comfort themselves , doe they finde that their sinnes are many , and great ? paul was a pharisee , a persecuting pharisee , and continued so a long while nay , after his conversion , he complaines of a body of sinne , and yet found mercie , and therefore doe not despaire . but to proceed , wee see what st. paul was , and what now he is , how his judgement is quite contrary to that it was ; for where grace is , it makes men opposite to themselves : and therefore this re-creation , is called a new creature . paul quite contrary to saul , and yet both one person . out of which we may gather ; first , that a man before conversion , hath ever that which is his gaine : for wee are prone to thinke too highly of naturall things , and our esteeme shall be grounded upon probabilities , rather than we will lose our esteeme of them . for we know this outward gaine is easily gotten , the duties are easily performed ; faire outwardly , and will procure praise from men , which is all we naturally looke for . secondly observe hence ; that , that which we before conversion thought gaine , is indeed losse and unprofitable , nay it is dangerous : for things may in use be good , but in abuse dangerous . riches are good in use , but in abuse mammon and thornes , as christ termes them . circumcision , and sacrifices , and baptisme , in themselves were good , and many things are still good : yet when we trust in them , and neglect inward graces , sacrifice is no more acceptable than a dogges head . good workes are in their proper nature good , yet if wee relye on them , they stoppe the way to christ. so as it is our wicked and abusing affections , that hath brought an ill report on the good creatures of god , so as to us they are drosse , and dung , nay losse : these termes doth the holy spirit give to alienate our affections from these earthly things ; an outward , civill , and conformable life , are , by our too high esteeme of them , stoppes , staying many from heaven : for while they tell themselves they live honestly and justly , doing no wrong , they suppose themselves to be very saints , and looke no further . but every true christian knowes his infirmity , and the more he is inlightened , the more hee sees his darknesse : he knowes these things cannot be gaine to him . for first , he knowes they are meaner than the soule : these are earthly , the soule is from heaven ; these are outward , the soule is spirituall ; and therefore is onely satisfied with spirituall and heavenly comforts . secondly , a christian sees these things are fading ▪ arising of nothing , and tending to nothing ; contrarily , he knowes his soule is eternall , and requires comforts that may last with it for ever . for those that joy in these outward things , when they leave him , or he leave them , as of necessitie he must ; its true they vanish to nothing : but he cannot , but must continue comfortlesse for ever , and undergoe the just wrath of god. furthermore , a christian doth not only know these things to be no gaine , but he also knowes them to be losse . for that 's losse which a man findes by experience to be losse , when his understanding is awakened . but all things outward , what ever they bee , whether that a man is a christian by profession , or that hee is a preacher , who hath good utterance , and is imbraced of the people , and approved of , or what priviledge else soever : when the conscience is awakened , they breed more horrour ; at the houre of death when we are to give an account of them , and they set us further off from christ. a prophane person is nearer conversion than a proud pharisee : as christ saith ; the publican , and harlots , goe before you into the kingdome of god : the reason is , because they that are thus outwardly affected , sing peace to their soules ; whē as the prophane man hath no starting holes of excuse , his vilenesse being more manifest . secondly , god detests such boasters , more than those that are outwardly prophane : and therefore christ inveighes against such ever . woe to you pharisees , hypocrites , and often threatens such with the punishment that is provided for hypocrites , as if those were the men which his soule ab●orred , and for which onely hell was prepared . but how shall we be qualified , that outward things may not be hinderers of us ? first , looke to the foundation of all conversion ▪ consider the nature of god , and his law : by them we shall see a further degree of holinesse , than the best of us can attaine to . the excellencie of gods nature is such , as gods children have beene ashamed to be in his presence : as iob when god spake abhorred himselfe . peter when he saw the power of christ , said ; depart from me lord , for i am a sinfull man. we are therefore to thinke often of the presence of god , before whom ere long we must all appeare . secondly , bring thy selfe to the spirituall meaning of the law ; as paul did . rom. 7. see into thy thoughts , and behold the uncleannesse of thy heart . thirdly , converse with those that are better than thy selfe , and compare thy selfe with them . not as the pharisees , who compared themselves with the publicans : and herein are many deceived , and by undervalewing others , they over-valew themselves . for things compared with lesse , they seeme somewhat ; but with bigger , seeme nothing : it ought not to be so with us , let us compare our selves to that rule that we live by ; and to such examples as we are to follow . compare we our selves with christ , our righteousnesse with his , and then shall we see our wants . fourthly , practise that which christ so much beates on , that is , selfe-deniall : hate father , mother , world , nay thy selfe , or never thinke to come to christ ; they will be losse to thee , unlesse thou account them losse : the young rich mans wealth made him a loser : the love of the praise of men , kept the pharisees that they could not beleeve . whosoever nourisheth any lust , it will rule him and his affections , that he shall make it his gaine , be it never so vile in it selfe . but st. paul being guided by another spirit , casts away all , and so must we ; if we will not lose christ , and suffer shipwracke , cast away these commodities that loade us and hinder us in our course . neither is it meant here of an actuall casting away of our goods , thereby to establish the foolish vow of povertie ; but herein is meant a judicious discerning of the true worth of these things in comparison of christ , and from thence a preparation , and ar● solved minde , to part with all that may hinder us from the injoyment of peace of conscience , and the love of christ. for a man may have a weaned soule , in the middest of abundance : and he may live in the world , though not to the world , which is a dutie easily spoken of , yet not easily performed : neither was it easily wrought in our apostle , who being a persecutor of the church , was powerfully altered and changed from heaven : and thus doth god deale with his children , whom hee doth first cast downe and afflict , that they may finde by experience , that these outward things can stand us in no stead ▪ it may be hee suffers them to fall into some grievous scandalous sinne , that they might see the bodie of sinne that lies in them , and seeing no good , nor help in themselves , their desires are stirred up to the imbracing of some better thing , wherein they may finde comfort : then doth god reveale christ to us , to whom he will have us to flie , and say : lord what wilt thou have mee to doe ? so as this power of changing our selves , is not in our selves , but it is an almightie power . if we thinke therefore that wee are selfe-lovers , goe to god , present thy selfe in the meanes , and then our eyes shall be opened to see and discerne good and evill : for god hath promised to annex his spirit to the use of the meanes , if that wee in obedience submit our selves to them . vers . 8. yea doubtlesse and i count all things but losse . the words containe a kinde of correction ; as if in few words he had said : all things , whatsoever i formerly boasted in , nay my very priviledges , i count them not onely dung , but i doe count them to be losse to me : nay , i have suffered the losse of them all , in comparison and for christ my ●ord . yea , i desire to expresse the earnest intention of my affections , by my desire to win him , to know h●m , to be found in him , and to formable to his death . in generall observe : the apostles resolution , and zeale , his assured certainty , his large heart being not able to expresse his affection ( but by many words ) viz. his love of christ , and hate of all outward things whatsoever . therefore we also in maine fundamentall points must be resolute , carrying a full saile ; as in the truth of the thing there is a certainty , so in us there must be an assured perswasion thereof . for even from these uncertaine irresolute hearts comes apostacie , men being not grounded , are carried about with every winde of doctrine : and hence also comes different measures of grace in christians ; some say with paul , doubtlesse : others are of doubting hearts . but the end of the word is to settle us . ephes. 4.13 . and though it be never so true , yet if we not beleeve it ; though the foundation be sure , yet if we not build on it ; the tru hand force of it , is not good unto us . in the second place , f●om the apostles example : we are to learne in fundamentall truthes to be zealous . the apostle speaking of any thing that ●e●kes competition with christ for value , how doth he vilisie it ? that he hath not words sufficient to e●pr●sse his fervent hatred thereof . for zeale is such an affection as causes a constant hatred against any thing that opposes that which we intirely love : even such a hatred , as will cause us not to indure to heare of it : and god therefore promiseth ephraim he shall so abhorre idols , as he shall not have to doe with them . and indeed a jealous god , and a zealous heart doe well agree ; when wee have to doe with any one that opposes god in his ●ruth , we are not to be cold , but to be zealously affected . in the third place : wee are to learne to bee large hearted , in expressing our affection wee beare to the truth : and therefore we are to bee ashamed of our shortnesse of breath , in speaking or meditating of gods honour , and glory , and his truth . but particularly from our apostles esteeme , wee may learne : that gods children have sanctified and regenerate thoughts and esteemes . for with new soules , they have new eyes , new senses , new affections , and judgements ; what they saw before to be gaine , they see now to be losse . beasts we know conceive not of mens matters , neither doe weake simple men of state matters : that which weake silly men admire , the apostle scornes and contemnes . moses accounted of the afflictions with the children of god , more than of the pleasure of egypt . we may observe this as a marke to know our estates by : what is high in thy esteeme ? is honour , riches , pleasure , or the like ? thou art not yet throughly sanctified ; for if thou wert , thou wouldst have a sanctified judgement . but some may say , did paul esteem all things to be losse , yea his good workes ? i answer , good workes in their own nature are good : but weighing them with christ , as paul did , they are also drosse , and dung . secondly , it teaches us , that wee are not righteous , or justified , by any workes ceremoniall , or morall , either before or after our conversion . the papists alledge works as meritorious , we contrarily doe disclaime them . as to that purpose : i ( say they ) you meane ceremoniall works : we say no , we meane also morall . for paul was unblameable as concerning the works of the law , and yet counts them dung . o ( say they ) st. paul meaned those works before his conversion , and not those after his conversion . i answer , yes ; all things in respect of christ , i doe now account them as drosse , and losse . to prove this the fuller ; if nothing after conversion bee perfect , then cannot they intitle us to heaven , but all our best works , in state of regeneration are imperfect : to prove this ; see the examples of david , a man after gods owne heart , psal. 143.2 . none righteous in thy sight , and who can say his heart is cleane . and esay 64.6 . wee are all as an uncleane thing , and all our righteousnesse as filthie ragges . o but bellarmine sayes , the prophet speakes this in the person of the wicked . i hope he will not put the prophet into that number ; for he saith , wee , and our , and our righteousnesse ; not our ill deeds ; and all our righteousnesse . nay of himselfe in particular : esay , saith as much in esay 6.5 . and besides , the wicked doe not use to pray , as the whole chapter is to that end . and daniel also includes himselfe in his confession , dan. 9.20 . and to prove this by reason ; we know that weake and corrupt principles , must needs produce imperfect effects : now the principles of all our motions , are evilly affected ; our understandings , memomories , affections , all are corrupt and weake . corruptions make combates in all parts of the soule and body : in whatsoever therefore we doe , there is flesh and spirit ; and their owne authours agree hereunto : as ferus , and catharen a cardinall of their owne , sayes there is donatajustitia , and inhaerens . when the question is what we must leane to , it must be onely on christ and his righteousnesse , wherewith from him we are indowed . and a pope of theirs , adrian the fourth , saith that all our righteousnesse is as the reed of egypt , which will not onely faile us if we rest on it , but will pierce our sides . st. cyprian saith also , that he is either superbus , or stultus , that sayes or thinkes he is perfect . and good reason , for that which shines in the eyes of m●n , in gods esteeme is base . in thy sight shall no flesh be justified : now there are divers degrees of judgements ; in gods judgement none sh●ll be justified , nor in judgement of l●w , for in many things we offend all : and for the judgement of the world , what is it if it cleare us ? can that ●cquit us , if god and the law condemns us ? & for the judgment of our owne consciences , if they be cleared they will condemne us . yea the papists are not satisfied in their own consciences for this point . for if there may be a perfect fulfilling of the law in this life , by a mans owne inherent righteousnesse , why doe they teach the doctrine of doubting , as necessary to salvation ? but how ever they may br●bble in schooles to maintaine this their assertion , yet when death comes , they must flye those shifts , and lay hold onely on gods love . some will say : what are the graces of gods spirit ? are the sacrifices , the sweet odours , and ornaments of the spouse , are these dung ? i answer , things admit of one esteeme simply considered , and of another comparatively ; starres in the day are not seene , yet in the night are great lights . so workes in regard of christs workes , are not visible , are nothing , but in themselves are good . secondly , i say there are two courts , one of justification , another of sanctification : in the court of justification merits are nothing worth , insufficient : but in the court of sanctification , as they are ensignes of a sanctified course , so they are jewels and ornaments . but the ignorant papist objects against us , saying that we discourage men from good workes , because we doe so basely esteeme of them . i answer . a sick man cannot eate meat , but it breeds humours that strengthens the disease : shall he therfore forbeare all manner of meats ? no , for meat strengthens nature , and makes it able to overcome the power of the disease . so by reason of our corruption we have within us , we halt in every good worke we put our hand to : shall we not therefore worke at all ? yes , for notwithstanding our weaknesse , though we merit not any good , yet god he over-lookes the ill-nesse of our workes , and accepts and rewards the good that is in them , giving us comfort and assurance of our justification , by the sanctified fruites , which though imperfect , yet are true . to conclude , seeing we cannot have christ , putting any confidence in outward things : let us labour to get an esteeme of the weaknesse and imperfections that are in them , as also in our persons , and actions : that wee may hunger after christ. to this end , dayly renew we our repentance , and examination of our hearts , and when we doe any good , examine what weaknesse , want of zeale , want of affection or attention hath possessed us in our performances ( of praying , hearing , reading the word , and the like ) and want of watchfulnesse in our courses , and then shall we be of st. pauls mind , all will be naught . and take heed of spirituall pride , and conceit of any good in us , for it hinders spirituall comfort from us . let us meditate of the greatnesse of gods love to us , and the infinite reward , and it will make us ashamed of our weake requitance of gods love to us . consider the multitude of our sinnes , before the time we were called : and consider of our pronenesse to spirituall pride , let us by all meanes abase our selves . for those that god loves , he will have them vile in their owne esteeme : for it is his method ; first , to beate downe , then to raise up . and therefore iohn he comes thundering , hypocrites , generation of vipers . then comes christ ; blessed are the poore , those that hunger and thirst after righteousnesse : as if onely they were blessed that feele their wants . we must disdaine any other titles to any good , but onely in gods mercy , and accordingly give the glory of all to him . thus did the church militant , not to us , not unto us lord , but to thy name : and thus doe the church triumphant , rev. 7.12 . honour , glory , and power , bee to the lambe ; those that doe not thus , are no members of the church . last of all , let us take heed of extenuating sinne : the papists tell us of divers sins that are veniall , such are surreptitious thoughts , taking of pinnes , stealing of points , and the like ; these they call veniall . but we must know , ( to admit , that sinne , as a sinne , to be veniall , is a contradiction , though god doe pardon it , for that is out of his free mercy ) these surreptitious stealing motions , that unawares doe creepe into us , though the papists doe make them of small account , god may punish with his fierce indignation . moses , his anger kept him out of canaan . adam , his apple , cast him out of paradice , every sinne is a breach of the law , the least sinne soiles us , we must give account of idle words : and the wages of any sinne ( though never so small ) is death . vers . 8. for the excellencie of the knowledge of christ iesus . that is , either all things are losse to me , that hinder me from the knowledge of christ iesus ; or , all things are losse in comparison of christ iesus . wherefore , before wee can know christ as we ought , wee must know all other things to be losse : for when we learne to know christ aright , we then cast those things out of our affections , which would else keepe christ out of our heart . wherefore it s no wonder that great schollers , should bee erronious in many points of religion : for looke to their lives , and we shall see them envious , and ambitious ; they maintaine idols in their hearts , they account not those things losse , which must be losse , or else they must account christ losse . secondly , this knowledge of christ is an excellent knowledge , better than the iewes , who had all their knowledge shadowed out in ceremonies : but this is unvailed , and therefore christ said , blessed are the eyes that see those things that you see . and as the estate of the church growes more excellent now , than before christs comming , and shall be most excellent hereafter in heaven : even so our knowledge doth , and shall grow in its excellent perfection . it s better also than humane arts and sciences : not in regard of the authour , for all knowledge is from god ; but first , in regard of the manner of revealing therof : for whereas we come to the other by the light of nature and reason , this is inspired into us by the spirit . secondly , in regard of the matter of this knowledge : which is farre beyond the other , for this teaches the natures and person of christ , god and man in one person , which may swallow up the thoughts of man. great is the misterie of godlinesse . in the next place , it teaches us his offices : that he is a king to rule over us , and deliver us , a priest to make us acceptable to god , a prophet to teach and instruct us . and thirdly , it teaches us the benefit of his offices : exercising them in his state of humiliation , and exaltation . fourthly , it teaches us to know our duties : to entertaine him , rest on him , glory in him only , and that all other things are losse in comparison of him . this knowledge is better than other knowledge , in the effects it hath : it being a transforming knowledge , 2 cor. 3.18 . it makes glorious , happy , full of comfort , carrying the spirit with it , which changes us into his similitude , and therefore is it called the word of the spirit . in the fourth place , it s better than other knowledge , in regard of the depth of the knowledge : and therefore called , the manifold wisedome of god , ephes. 3.10 . that a virgin is a mother , god is become man , this is farre above naturall reach , and therefore christ may well be called wonderfull , esay 9.6 . who being god , should be also man , die , rise , and ascend farre above all power . fifthly , this knowledge is a sweet knowledge : and therefore excellent . it telles us who were miserable , and lost ; it telles us also of redemption , of a kingdome , of a saviour . how sweet are thy testimonies to my mouth , psal. 119.103 . and if the promises here bee so sweet to us , what shall then the accomplishment of them be to us hereafter . this knowledge , furthermore is excellent , in regard of the continuance thereof : the knowledge of other things dies with the things ; the world must perish , and what use is there then of our skill in the nature thereof : onely this knowledge abideth for ever , working grace , love , heavenly mindednesse , and brings us t is to glorie . in the seventh place , this knowledge of christ , teacheth us to know god aright : his justice in punishing sinne his wisedome and mercie in reconciling us to him , and in willing that christ should become man , and dye for us . neither could we know these things , but by knowing christ , who is the ingraved image of his father . furthermore , it teaches us to know our selves : our filthinesse , our ignorance , in esteeming tri●lingly of sinnes , counting them veniall : but great surely must the sore be , that necessarily requires such a salve , and such a physitian as christ , and his blood to be shed for the curing thereof . in the next place , this knowledge is altogether sufficient in it self without all other knowledge ; and none without this to make a man wise to salvation , both of soule and body ; and all men without this , are but fooles . for use hereof . this improves the shallow conceit men have of divinitie : that the knowledge is but shallow , that every man may know it , and that any man may soone have enough thereof . but alas , st. paul had a large heart , and had more in●ight into the deepe mysteries of this knowledge than such , how ever they boast , and yet he desires more , and could not pierce to the depth therof , for none ever could doe it but christ iesus onely . nay , the very angels they desire to pry , and look into , and to know more of these deepe mysteries , 1 pet. 1.12 . it s therefore no shallow knowledge . in the second place , this ought to put us in minde to put apart times , to meditate of the excellencie of this knowledge : and to this end , we are to emptie our selves of whatsoever fills us . especially , we are to emptie us of sinne , and of care for the world , and the vanities thereof , and the knowledge of them : because both it , and they shall all perish ; make no excuses of venturing displeasure , or suffering discommodity : true love pretends no delayes , nor will indure them . behold lord , halfe of my goods i doe give to the poore , and i doe restore to every man his owne , said zacheus . in the next place , we must call upon god to open our eyes : that we may see and know his nature , his offices , his benefits , and our duties , to know more distinctly , effectually , and setledly , to see the wonders of his law : that we may be even ravished , when we behold his fulnesse . we in the fourth place , are to frequent places , where we shall have a fuller knowledge of christ : such places where the commerce is betweene christ , and the church , in the 5. cant. 1. vers . christ had made love to his church , and woed her by his gracious promises : she in the 2. ver . being drowsie , pretends excuses . hereupon christ goes away , but leaves a gracious scent of his quickening spirit , enough to stirre her up to seek after her well-beloved that was gone ( to the 8. vers . ) who asking after her well beloved , those whom she enquired of , enquired of her who he was ? and upon her description of him , are enamoured with him , and stirred up to seeke him also : ( where by the way marke the benefit of conference ) cant. 6.1 . and are told that he is gone into his garden to the beds of spices : that is , into the congregation and assembly of his saints . if we will know christ therefore , wee must goe into these gardens , where hee is ever present , and there will he teach us . and then shall we be stirred up to magnifie gods goodnesse , and mercie , that hath reserved us to these times of knowledge : and this marvailous light , wherein we are more blessed than iohn , who was the greatest of those borne of women , we see ( more than he saw ) christ our saviour , already ascended , to bee our eternall high-priest . vers . 8. my lord. this is the end of all our knowledge , to know christ to be our lord , for else the divels knew christ paul i know , and christ i know , said he to those conjurers , but he could not know christ to be his lord. my lord. not onely for his title that he hath in me , but my lord , for the title i have in him : my beloved is mine , and i am his . mine he is , for he made himselfe mine , by redeeming me and paying the price for me . my head , from whom i receive force and vigour , my husband , my head of eminenci● : briefly , my lord , making me his , and stirring up in me , a love and desire to make him mine , and to rest upon him by faith . in the covenant of grace therefore , there is a mutuall consent betweene god and us : he is ours , we are his by faith to trust on him , and by love to imbrace him , which stirres up the whole man to obedience ; we may not think that this proceeded from a spirituall pride in the apostle , as though he thought himselfe the onely darling of christ ; no , they are the words of a particular faith , and love , in the apostle ; not excluding others from the like , for every christian must labour for this faith , that we may know christ to be our iesus , our saviour which we shall be assured of ; for if he makes us his , hee will make us to love him , and to say from our hearts , my lord , and my head : his love of us , is the cause of our love to him ; we love him , because he loved us first , hi● knowl●dge is the cause of ours , he chose us , and therefore we chuse him , and if he loved me when i hated him , surely now i love him , he must needs love me . againe , we shall know that we are christs : for then there will be a likenesse of christ wrought in our hearts . for that spirit that stirres us up to own christ , doth ever worke the image of christ in our soules , as a seale it imprin●s on our soule the image of christ , in all graces , of love , meeknesse , heavenly mindedn●sse , and goodnesse : if we be the spouse of christ , we shall represent and shew forth his glory , for the woman is the glory of the man. else what ere we boast , wee are therein but hypocrites : wee must forsake all in regard of christ. vers . 8. for whom i have suffered the losse of all things . here st. paul confirmes his resolution and judgement of the value of christ above all other things : first , he said he accompted him gaine , and all other things losse : lest men should thinke these were but brags , he inferres he had suffered the losse of all for him , and therefore did so highly esteeme of him : and then it was he was for christs sake stripped of all , he was in want , hungry , naked , went in danger of his death often , nay he willingly suffered the losse of his priviledges , he was an apostle , yet not worthy of the name , as he sayes : and for his care in his office , though he were very diligent , yet by it did hee not looke to merit : he suffered the losse of all willingly , he wrought this on his heart , to lose all for christ : which is the dutie that a christian must learne , not to be onely a patient , but willingly to lose , to part with all : and therefore wee are bidden to examine our selves , to judge and condemn our selves ; and though the lord hath not called us to the losse of all , yet winne thus much of thy minde , as to be prepared for to lose all when we shall be called thereunto , and that in regard thereof , we may say we have parted with all , for in that we part with themin our affections , god beholdes it , and takes notice thereof , and likes it , and lookes for it , and therefore he bids us leave all and follow him , and if we forsake not all , honour , credit , yea our lives , we cannot be his disciples . vers . 8. and doe count them but dung . shewing his lothing of them , and that he could not in dure the thought of them , but did abhorre it as dogges vomit or dogges meat , accounting it fit meat for none but such dogges as he spake before of : if therefore we love christ , there will bee a detestation of those things that crosse the power of christs merits , in the same degree that we love christ , and we will expresse our degree of love of him , by expressing the degree of hatred we beare to other things in comparison of him . but why doth the apostle so often inculcate these words ? to shew the expression of the largenesse of his owne heart , and thereby to worke an impression thereof in the hearts of the philippians . secondly , to shew the power of the spirit , that where it once leades , it leades further and further to a higher degree of love of christ , that the longer he is loved , the greater will love grow , and more fervent , so as the spirit constraines the person where it rules , that he cannot but speake , acts 4.20 . thirdly , to shew the excellencie of the subject , he dwels upon it , that we should thinke highly of it : also fourthly , to shew the necessitie thereof , without which we cannot looke for salvation . fifthly , to shew the difficultie of comming to this esteeme of christ , and to subdue our proud imaginations of our owne selves , which however it will prove a hard and difficult matter . lastly , in regard of the philippians , he knew it would be a difficult matter for them , and therefore he sought out fit words to expresse the nature of the subject , and the truth of his esteeme , thus did the wise man , eccles. 12.10 , 11. who knew that the words of the wise man are as goades : it s our dutie to take notice hereof therefore , and to learne in what respect these outward things are good , and to ranke them in their right places . vers . 8. that i may winne christ. to winne christ , in this place , is to get a more neere communion with christ , a fuller assurance of him , and a larger portion in him : for st. paul had christ already , and that made him desire a fuller injoyment of him , though his heart was not large enough to entertaine all christ , yet he desired to be satisfied with his fulnesse . first , then , it is here to be granted that christ is gaine , else why should the apostle desire to winne him : he is gaine i say , both in himselfe considered , and having respect to us : in himselfe considered , for no jewell is comparable to god-man , to a mediator , he was inriched with all graces that the manhood was capable of . but much more in regard of us ; for first , he is our ransome from the wrath of god , now we know a ransome must bee a gainfull thing , and of no small price that must satisfie gods wrath . secondly , he is not only our ransome , but our purchase , purchasing gods favour and heaven to us . thirdly , he is our treasure : for all things for this present life , as also for a better , in him are the treasures of heavenly wisedome , and of his fulnesse we all receive grace for grace : he is our comfort in trouble , and direction in all our perplexities . fourthly , he is of that precious vertue , as he turnes all to gold : all things are sanctified to us , death , grave , crosses , all which though we be not freed from , yet he turnes them all to worke our good . fifthly , by him we are made heires , and have title to all things : he is our lord , and hee that hath given christ to us , how shall he not with him give us all things , so as in all our wants we may boldly come to the throne of grace . sixthly , we by christ gaine such offices as he himselfe had : we are kings , we are priests , we are over the greatest of our enemies , no more thrals to lust , or to the world , we may freely offer sacrifice for ourselves and others , in the name of this our high-priest . seventhly , we have communion with all that are good , the angels , the saints , the ministers , they are all ours to defend and pray for us had the yong rich man this spirit of st. paul , he would have thought it the best bargain that ever he made , though hee had parted with all , if he had gotten christ. but it may be said , true , christ is gaine , but what hope is there for us to attaine hereunto , it may be as paradise in it selfe , yet kept from us by a flaming sword . i answer , no , this gaine may be gotten ; which is the thing i propound to speake of : christ is a treasure in a field , if any one will seek he may finde , we had a saviour before we were borne , he was elected thereunto , and we to gaine heaven through him ; and he was manifested in the flesh in the fulnesse of time to incourage us , and christ our gaine calles us to buy without mony , and invites us that are loaden with sinne to come to him : isa. 55.1 . 2 cor. 5.20 . to this end , he appoints men to lay open his riches to allure us . secondly , we have the spirit , by which we lay hold on this gaine ▪ if wee depend on god by prayer for his spirit , and when we have gotten but a little portion of this gaine , it makes our gaines increase ; to this end hee gives us the word and sacraments : and this condemnes those that live in the field where this pearle is , and have the ministerie to shew them it , and yet they doe neglect this so great a jewell ; and this ought to stirre us up to magnifie gods goodnesse to us , who hath recovered us that were the lost sonnes of a lost father , and keeps us from returning back into our former natural estate . thirdly , this gaine is not to be gotten but at a price , it must begotten by parting with all outward things : so farre , as to make them gaine to us ? ah , but is god thus hard to us , that he will not allow us the injoyment of the comforts of this life , but we must for them lose christ ? i answer , god denies us not our worldly comforts , for paul had them . but when they come in competition with christ , for excellencie and superiority in esteeme ; as also , when thou art called forth for the confession of the truth , then bee at a point to count all , yea thy life , drosse and dung : wee must therefore resolve and fore-cast the worst , and leave not till thou workest this minde within thee , to indure the worst rather than lose peace of conscience . and therefore we may well conclude from hence , that confidence in christ and in outward things cannot stand together : wee cannot love god and mammon , and therefore if wee part not with the world , looke to part with christ ; which we may note against the politicians of our times , that thinke themselves the onely wise men , in their esteeme paul was but a weake man , and knew not how to esteem things , they can trust in god they hope , and yet provide against the worst ; the time will come , when they will finde they have been made fooles indeed , when god will say he knowes them not , and their riches shall take their wings and leave them , without hope of comfort . and therefore let us acquaint our selves with christs value , with the vanity of outward things , and meditate hereon , and at length thou shalt finde the same minde in thee , that was in st. paul. in the last place we may hence observe , who they be that have not gained christ : for are there not many that will not part with a sinne , no though it be a sin that brings no profit or pleasure at all with it , as swearing and blaspheming gods name , nay are there not those that ( iudas like ) sell christ for 30. peeces of money , nay , it may be for lesse . a goodly price to set heaven , happinesse , and their owne soules at , let any man tell them hereof , they will sweare you do them open wrong , and be ready to cut your throat for saying so , how farre are these from true grace ? the fourth and last generall observation is , that when we have parted with all , we are to know that we are gainers : for christ in mark. 10.30 . saith , ( whose promises are yea and amen ) that he shall have a hundred fold in this life ● that is , so much content as shall be worth an hundred fold : for when a mans conscience can tell him , these and these things i parted with , onely to obtaine peace of conscience , that peace of conscience shall give him more content , than the whole world can bring to him , and what can a man desire above content and comfort , it s all we seeke for here , which if we have not , all is nothing . secondly , he that hath christ can bee no loser ; for in him all things are , eminently and fundamentally : for he is lord of all , and what i lose for his sake ( if it be good for me ) he hath said i shall have it . hence we may see therefore , the wisest man , and the noblest spirit , who is the wisest man ? he that makes the best choyce , its judgement makes a man : not hee that hath confused notions swimming in his braine : now a christian considers things , layes them together , judges of them duly ; he therefore is the wise man. the wicked man he is a foole , he parts with an invaluable pearle , for his present delight in a few idle , vaine , childish bables and toyes . who is also the most truly noble minded ? an advised true christian , he is able to set at nought that for which the world forget god , heaven , soule and all for ; hee can despise the pleasures of a court and of a countrie , his eye is on his soule , on heaven , on the innumerable companie of angels , on that presence where is fulnesse of joy : a wicked man routs in the durt of this world , see what manner of stones and building are here , that is their delight , to admire the stage of this world : but had they knowne this gift of god , this peace of conscience , and the comfort thereof , they would looke after another citie and foundation , whose builder onely is god. but how shall we know whether wee have made this choyce , or not ? i answer , by these signes ; first , if a man accompts of any thing , his eye and minde will be on it : if we account christ as our gaine , our hearts will be set on him continually ; if he be our treasure , our hearts will be on him . secondly , if we have made choyce of him , our hearts will joy in him above all things : as he that found the jewell , went away rejoycing . shew me the light of thy countenance , for therein doe i delight , saith david ; where true beleefe is there is joy : zacheus , the iaylor , and the eunuch , after they were converted they rejoyced . this makes a covetous man not regard at all what men say of him , for hee hath that which they would be glad of ; so ought it to be with us , let us be taunted , mocked , flouted at , if we have chosen christ , ●ll's one , wee have other things to comfort us , and our eyes will be upon them . the third note is , if we can part with any thing for christ , and indure any hard measure for the sense and assurance we have in christ iesus : many are so farre herefrom , as they will not part with the least earthly pleasure for christ ; such as these , though they say they have peace of conscience , they lye , for they can have no more peace of conscience , than they have love to christ , nor more love , than they have an esteeme of him above all things . fourthly , hee that hath made this choice , must part with all things what ever he loves , yea his dearest affections & lusts : for a bird catched , though but by a wing , yet is she as surely the fowlers , as if her whole body were bound ; so if we favour , or like and imbrace but one sinne , though we thinke not thereof , there is a floud of sinne comes in at that gate , he that is guiltie of one sinne , is guiltie of all . but the weake christian will object , are wee not ( yea the best of us ) troubled with our personall secret infirmities , what shall then become of us ? i answer , feare not : for its true , though the best child of god be thus troubled , yet hee pleades against it , he hates it , he undermines it , and strives against it , and thus opposing it , it is not accounted to him by god. but if hee forsakes all sinne in heart but one , the devill will suffer it , and indure it well enough , for he knows he is sure enough . the fifth note is , that such an one can be content to be at some cost , yea losse and paines for the word , for the field wherein this pearle is hid : hee that is not of this minde cares not for the word . it is not that men can speake well and commend it , for many will doe so , yet afterward make a mocke of it , especially being in some company : but he that esteemes it once will ever esteeme it , and in all company wil extoll it . herod a very reprobate , may seeme well affected , where there is no temptation , or while the word is preached , can this be a plea to god at the last day , who searcheth and knowes thy heart , many dream they have this , when indeed they have naught but the shell . how few can say in truth , i have denied this or that commodity , and refused my profit for christs sake : those that have done this , let them know they have a most rich gaine , and the best gain of all others ; they have an universall gaine , that will comfort at all times , riches and honours cannot cure the troubled minde , neither can they deliver in the day of wrath . then in the next place , let them know they have an everlasting gaine , that will comfort us for ever and ever . in the last place , such as have won●e christ , they have such a gaine as makes them that have him , truly rich , and noble , and good : other riches without grace , doe corrupt us , the image of god is the true and intrinsecall worth : let this incourage us to labour to get christ , to attend the meanes that lay his riches open ; and thereby shall our love bee so stirred up , and our judgement so sanctified , as wee shall bee of st. pauls minde , to account all other things losse in regard of him : and therefore it s no wonder that those that have not the benefit of the meanes , want this esteeme . vers . 9. and be found in him . some reade the words actively , th●● may finde christ ; but the phra●e is in the originall varying from the former , and therefore it is better translated as we have it , passively ; but when is it that st. paul desireth to be found in christ ? ever no doubt , but especially at the houre of death , and day of judgement . the phrase implies , first that there is an estate in christ ; secondly , an abiding in it ; and thirdly , to be found abiding in him . for the handling whereof , wee will first explaine the phrase ; secondly , we will shew what doctrines it doth cleere , then we will come to some instructions arising therefrom . the phrase , to be in christ , is taken from plants which are grafted into stocks , or from the branches which are said to be in the tree , thus are we in the vine ; it s christs owne comparison , and of this union with christ , there are three degrees . first , we are in christ , and in god , first loving us , and so wee were in him before wee were , he chose us from all eternitie . secondly , when christ died , then we were in him as a publike person . thirdly , we are said most properly to be in him , now when we beleeve in him , and thus principally is the sense understood in this place : and thus we are in christ , not as the manhood is in christ , but mystically ; not as friends in one another by love , but by faith wee are ingrafted ; as truly as the branches are in the vine , so are we one . but christ is in heaven , wee are on earth , how can we be united to him that is so farre distant from us ? i answer , if a tree did reach to heaven , and have its roote in the earth , doth this hinder that the branches and the roote are not united ? in no wise . so christ he is in heaven , and we on earth , yet are we united to him by his spirit , and receiving influence from him of all grace and goodnesse . now le ts see what doctrines are cleared hereby : first , it cleares the point of justification by christ : for if the question be , how wee are saved by christs righteousnesse ? i answer , christ and we are both one , doth not the eye see for the bodie , are not the riches of the husband and wife all one ? yes , and even also whatsoever christ hath is ours , he is our husband , he is our head . in the second place , it cleares the matter of the sacrament : the papists would have the bread transubstantiated into the bodie of christ , that it may be united to us . i answer , how is the foot in the head , is it not by spirituall vigour passing to and fro through the body , but chiefly in the head : it is not therefore necessary that there should bee any corporall union . nay , christ comforted his disciples more by his spirit when he departed from them , than he did by his corporall presence . we say also , that the mysticall body of christ is invisible , because the spirit whereby we are made one is invisible . this should comfort us at all times , and in all estates : before we were in christ , we were in an estate of horrour , in an estate of damnation , now to be reduced to christ : ( what comfort is it to be one of a politique body it s but for life , or to be in any mans favour it s but at will ) this is a most excellent , glorious , and eternall being , that mans nature should be so highly advanced as to be unit●d to the godhead , yea our persons are mystically united to christ. secondly , in all crosses or losses , what though we lose other states , here is a state cannot bee shaken . thirdly , in the houre of death wee are in christ : and blessed are they that dye in the lord ; death that separates the soule from the body , cannot separate eyther from christ. fourthly , after death can it go hard with me that am in christ , that am his spouse , i am in him in whom is fulnesse of comfort . fifthly , in all wants here , i have him to supply all , hee will give what is necessarie ; if we should have fulnesse of grace here , we should not desire to be in heaven hereafter . sixthly , in persecution all my hurt redounds to him : saul , saul , why persecutest thou me ? that which thou dost to my members thou doest to me ? in the fourth place , let us consider how this being in christ , is a ground of doing of all dutie . i say therfore , it will direct us in duties to god , towards men , and to our selves . first , in duties towards god , how thankfull ought we to be to him : for taking us to himself , for being emmanuel god with us , so that wee are become bone of his bone● what need wee now saints or angels to intercede for us , who should christ heare above his owne flesh ? for duties towards men , this ought to stirre us to duties of peace and unitie , shall wee be so unnaturall as to fall out with the members of our owne body , non est concors cum christo ubi est discors cum christiano . secondly , it ought to stirre us up to duties of respect to each other : considering they are members of christ as we are , and shall so be found in him ere long . thirdly , this should stirre us up to charitie to the poore members of christ : they being his members are fellow members , and in loving them and doing them good , we sh●w our love to christ himselfe . and in the last place , towards our selves we are to carry our selves with more respect : and not to prostitute our selves to every base pleasure : consider in whom am i , & to what i am redeemed , and with what price ; shall i make my bodie the member of an harlot , who am the member of christ , this pride and high esteeme of our selves above base pleasures and lusts , this is commendable ; and therefore the apostle had good reason thus to account of these earthly things to bee drosse and dung . in the second place , this will teach us to see our residence in christ , and growth in him : for if we be in christ , wee will have an especiall eye to our conversation , that we be not feet of iron and clay under a golden head , as many base licentious drunkards and filthie persons esteeme of themselves : will christ owne such members as these , think we ? no , those that are in christ christ will be in them , discovering himselfe by ruling in them ; his house is holy , if we bee of his house , we will not desire , grieve , nor affect , but by the sway of his spirit . in the last place , how shall we come to be found in christ ? i answer , we must first come where he is ; we shall finde him in the temple , teaching and strengthening our faith , and love , and so in our judgements and affections we shall bee in him . secondly , we must separate our selves from the contrary to christ , as a loyall wife will from all doubtful acquaintance ; we must depart from antichrist , our owne corruptions and lusts , and dayly we must labour to get ground of them . and from the words this wee may learne ; first , that a christian is continually under christs wing , till he be in heaven : else how could the apostle desire to be found in him at the day of judgement . secondly , we learne that there is such a time when god will , as it were with a candle , search men out , and lay them open as they are . this is not thought upon , men now shuffle it off , i shall be saved as well as any other , and this and that good company i am acquainted withall : trust not , i say , to good acquaintance , there is a time of separation , when thou shalt bee found out as thou art in thine owne colours . thirdly , hence we learne that the foundation of future happinesse must be laid now : before we can be with christ in the kingdome of glorie , we must be his members in the kingdome of grace : dost thou live therfore a corrupt and carnall life here , never thinke to be found in him hereafter . and therefore let the uncertainty of this life be a spurre to thee , to watch over thy wayes , so as thou be such at this and all other times , as you would be willing to bee found at that day : many boast hereof , but their lives savour nothing hereof , but are knit altogether to their lusts or to antichrist ; woe to such , they shall goe on the left hand . but snch as christ findes in him , it must needs go well with them , christ will not judge them for whom he died , but shall set them on his right hand for ever more . vers . 9. not having mine owne righteousnesse which is of the law. in these words and those following , the apostle , layes downe summarily his desire ; fi●st negatively in these words , he desired not to be found in christ trusting to his own righteousnesse , implying a difference and distinction betweene his righteousnesse by the law , and that by christ : the righteousnesse by the law he disclaimes ( as any way meritorious ) and that as well habituall , wrought by god in him , or actuall righteousnesse , consisting in the outward workes that he did , and that with good reason : for first mans righteousnesse is but finite , and therefore unfit to worke or deserve infinitely , and impossible to deserve heaven and the joyes thereof . secondly , this righteousnesse is imperfect and stayned as a menstruous cloth and unable to quiet or satisfie our owne consciences , much lesse god , who is greater than our owne consciences : and therefore the saints prayed , enter not into judgement with thy servants lord , for in thy sight shall no flesh be justified . but the papists answer , the worke of god is perfect , but our righteousnesse is the worke of god , and therefore perfect . we say , that the workes of god are within us or without us , the works of god without us are perfect , but those that are within us are imperfect , still savouring of our polution and corruption , by reason that the old man in us perverteth all that is good in us , and therefore partus sequitur ventrem . secondly , it is true that the workes of god within us are so farre perfect , as tend to the end hee workes them for in us , but our righteousnesse was never ordained of god to that end , as to save us by them , and therfore they cannot accomplish that end ; but god workes this righteousnesse in us , to convince us of our owne weaknesse , and to be a testimonie of the presence of his spirit in us : paul therefore sayes not , i will not have mine owne righteousnesse , but i desire not to be found in my righteousnesse ; so as to merit salvation thereby . vers . 9. but that which is through the faith of christ , the righteousnesse which is of god by faith , that i may know him and the power of his resurrection . that is , that righteousnesse which is in christ , but laid hold on of me , and apprehended by faith , and all that righteousnesse that he had , both active and passive as mediatour , but especially his passive , for he was born obedience , lived and dyed for us : and this is that which st. paul desired to be found in , and this is that which we must trust to . but how can this righteousnesse performed wholly by him , be mine ? i answer , by faith it s made ours , for if christ be ours , all his righteousnesse must consequently be made ours . but how can this righteousnesse performed by christ be sufficient for us ? i answer , first because god ordained it to that purpose : 1 cor. 1.30 . christ by god is made to us wisedome , righteousnesse , sanctification and redemption : and to this end , god the father sealed him , ioh. 6.27 . secondly , i say christ is a second adam , and a publick person , and became ours , wee then being in his loynes , so the righteousnesse of christ is made ours , wee being borne in christ by faith , and found in him : hee being our head , we have a spirituall life descending upon us ; he being our husband , all his goods are ours also . this point is the soule of the church , and the golden key which opens heaven for us : if we joyne any other thing to it , it opens hell to us , as god will reveale at that great day . it s true the papists doe acknowledge now that their good workes are not of themselves , but from god : but thus did the pharisee , he thanked god that he was not as other men , nor as the publican ; but the poore publican disclaiming all such goodnesse , went away justified rather than the other : let it bee our wisedome therefore to relye onely on christ , whose obedience and righteousnesse is so all-sufficient , as nothing may bee added thereto , and say with the apostle , not i , but the grace of god in me . vers . 10. and the fellowship of his sufferings . the apostle having shewed his desire of christs righteousnesse , now comes to shew his desire also of having communion with christ in his sufferings ; shewing that whosoever brags of justification , he must shew it in his sanctification : he must shew that he hath his part in the fellowship of his sufferings , if hee meaneth to shew he hath his part in the power of his resurrection , water is not alone , but water and blood must goe together . now christs sufferings are either for us as mediatour , or with us , as being our head , and we his members : as mediatour he suffered death , which was onely for our good , we can have no trust in our death , as to deserve any thing thereby as he did : for by his death he appeased gods wrath , and got his favour to us which we lost , and by it he sanctifies our sufferings , and puls out the sting of all our afflictions ▪ as it is with the vnicorne , who having put his horn into the water , discharges all poison thereout , so as the beasts may freely drinke without hurt : so it is with us wee may suffer and indure afflictions without hurt , seeing christ hath purged them of all poisonous nature that was in them . but there are other sufferings , that wee and christ suffer joyntly , he as our head suffering with us his members ; for as if the foot be grieved , the head is grieved , so the christians sufferings are called christs sufferings : and a christian must looke to suffer , if he be a lively member of the body of christ. yet is not every suffering of affliction christs suffering , for a man may suffer justly for his deserts , notwithstanding even then when a man suffers for his faults , after repentance christ may bee said to suffer with him : and therefore the fathers called the death of the repentant thiefe , a martyrdome . for in all our sufferings christ is in us , teaching and helping us to beare them with patience , and as a sanctifier of all of them to a blessed end , and as one that frames us to beare all of them , even as he himselfe did . this ought to teach us to conceive aright of the estate of a christian , that hee is not alone when he seemes to bee alone : christ leaves them not in miserie , no for in miserie he is most neare and present . it is therefore a good estate ( though miserie in it selfe be not desirable ) for christ desired to die , and not to die ; and so we in severall respects may doe : for if wee regard death as a destroyer of nature , so is it not to be desired , but considering it as the will of god my father , so are we to desire it , and yeeld our selves to it : and accordingly wee desire not afflictions for their proper naturall good , yet in regard they are a meanes to prepare and fit us for heaven , we say with david its good for us to be afflicted . in the second place , this will teach us that we are not to feare any thing that we shall suffer ; because there are more with us than against us . ioseph in the dungeon , israel in egypt , daniel among the lions , the three children in the fire , paul in prison , feared not danger : for what cared they , so long as they knew god was with them , and therefore they rejoyced ; if we have christ we have all , if we want christ we want all . thirdly , this may serve to daunt christs enemies , they cannot hurt the least of his little ones but they hurt him , saul , why persecutest thou mee ? fourthly , this should teach us to take part with gods children ; what though they suffer affliction ? moses chose the better part , that did chuse to bee with the afflicted people of god , before the court of pharaoh ; wicked men may bite and kicke , but they can doe no hurt , lingua malorum est lima bonorum . vers . 10. being made conformable to his death . this conformitie here meant , is not in regard of the end , that as christ dyed for sinne , so should we ; but in the manner of suffering as he did suffer and die , so must wee suffer and desire death . secondly , as he died patiently and meekely , so must we suffer patiently and meekely . thirdly , as he had , so must wee have sweet comforts to sustaine and support us , and fourthly , as he had , so must wee indeavour to obtaine the same issue of our afflictions , that is , eternall glorie ; briefly , we are to bee conformable to christ in grace , in suffering , and in glorie , all these are unevitably linked together , and our head having led us an example , we are to follow . every christian must therefore die to sinne , as christ died for sinne . but how shall we know whether wee die to sinne or not ? a dead man does no harme , hath no power ; contrarily are we strong to commit sinne , and doe we earnestly intend it ? surely wee are not mortified . secondly , dead mens senses are not delighted with faire and sinfull objects , if we be dead with christ , let the sinfull objects bee never so delightfull , they will not move us or affect us one whit , nay , they will be distastfull to us . most are of a contrary minde , offer them good discourse and occasions , they cannot away with them ; offer any fleshly pleasure , ( like tinder ) they are soone set on fire , such as these , as they have no heart to suffer for righteousnesse , so if for vaine glory they would : neither would god honour them so much as to suffer them . for grounds of this doctrine : first , its honourable to bee like christ our captaine , our head , our husband . secondly , it s not proportionable for the head to be crowned with thornes , and the members to bee clad delicately : that the naturall sonne in whom is no blemish should suffer , and the adopted sonnes who are the causes of all offence should goe free . it is equitie that we having taken christ for our husband , he should bee accompanied by us in sicknesse and in health , in dishonour as in honour . thirdly , it is long agoe decreed of god , and predestinated : and therefore cannot bee avoyded . rom. 8. ● . 9 . whom hee did fore-know , them he predestinated to be conformed to the image of his sonne . fourthly , its equall that if hee were conformed to us , we should be conformable to him : now he was conformed to us , in that hee suffered that which wee should have suffered , and did that for us which we were to do and could not : he having drunke deepe of the cup prepared for us , let us therefore at the least taste of it . yea , let us suffer any thing with an undaunted courage , when we are called thereto for christ he will come with comforts , he is not emptie , he will make us like him , hee will prepare us hereby for glorie , feare not therefore , god will turne all thy troubles to thy good . and thus we doe fill up the measures of the afflictions of christ in our flesh . col. 1.24 . and are made partakers of christs sufferings . 1 pet. 4.13 . we have the like exhortations hereunto , 1 pet. 2.21 . 1 pet. 3.14 . to 18. thus did paul 2 cor. 4.10 . hee carryed the dying of christ about with him . let no christian therefore promise to himselfe immunitie from crosses , he that will be a christian , must be conformable to christ , and he that will be like to him in glorie , he must be like to him in drinking the cup hee dranke of , while hee was here in the flesh . vers . 10. if by any meanes i might attaine to the resurrection of the dead . by resurrection of the dead , he meanes the glorious estate after this life , whereas the resurrection is but the beginning : and the words sound as much in effect , as if the apostle had said ; i know i shall be happie at length , but betweene this time and that , i know i shall meet with troubles , with many crosses ; yet let the way be never so difficult , i passe not by any meanes to come to such an excellent end , as the resurrection of the dead is : in which words wee will first , consider that there is a happie estate reserved hereafter , which begins with the resurrection of the bodie , whereby wee are farre more happie than the angels that fell , and also more happie than we were in our first estate in adam , which we lost : and therefore our hearts should be inlarged with thankes to god , that respects us above the angels whom hee hath left without hope of recoverie . in the next place , consider that the beginning of our blessed estate hereafter , is at the resurrection : which is called the day of restoring of all things , and a time of refreshing , acts 3.19 . it s a day when all good shall be perfected , and all evill shall cease , all griefe of minde , all trouble of body , and death it selfe , shall be swallowed up into victorie . but why are we not happie before our resurrection ? i answer , because our bodies and soules are partakers of miserie and sinne here , and therefore cannot partake of fulnesse of happinesse , before they be united together again . god will have us to stay while all his familie of blessed saints shall meet together , as well us that are now alive , as our seed and posteritie after us . in the third place observe , that the apostle makes resurrection of the dead the last thing : establishing thereby an order , that there must be meanes to the resurrection , and then the resurrection it selfe . ought not christ to suffer these things , and so to enter into his glorie : math. 28. and if we suffer with him , we shall also reigne with him : the second resurrection must begin with the first , we are sonnes and saints hereafter , but so we must also be here , onely a difference there will be in degree of holinesse : this resurrection doth not follow every manner of life , although men ordinarily expect a crowne without crosses , and never looke for justification and sanctification , but thinke they shall be in heaven at an instant without them . but we must suffer with christ in mount calvarie , before wee come with him to the mount olivet . in the fourth place , wee may likewise note , that its hard to come to heaven : because of this order established by god , not in comparison of the end , for that surmounteth in excellencie the hardnesse of the meanes , but in respect of the meanes , some by faire death , with many crosses in their life , some not by many outward crosses , yet have store of inward troubles of the minde , by reason of their inward corruption that doth trouble them : others by violent deathes and by martyrdome : the wayes are so many , and the meanes so diverse , as there is no certainty which way wee shall passe . as st. paul knew not the meanes , so he cared not what the means were , for he was content to go thither by any meanes : let the cup of affliction be never so bitter , the glorie insuing will sweeten all . away therefore with all idle and secure thoughts of sparing our selves : pitie thy selfe , said peter to christ , but was answered sharpely , get thee behinde me sathan : no , the way is very hard , we must come to health by physick , the end is so amiable , as it will sweeten all sowre meanes , and therefore its good for us to be afflicted ; crosses bring at length the sweetest comforts . denie wee our selves therefore , in christs cause , know no bodie , looke upon god and christs promises , and promise wee ourselves no more than god promises , it s beyond our knowledge what god will doe with us , he promises no immunitie from crosses . nay , the saints and the apostles chose crosses and afflictions , rather than the pleasures of sinne , who were wise , and had triall of both kindes , and yet accounts these momentanie afflictions , not worthy of comparison with the glory that shall bee revealed , they were but light ; 2 cor. 4.17 . rom. 8.18 . and if wee would truly beleeve this , it would be easie for us to be resolved as st. paul was , to come to heaven by all assurances , and to come to all manner of assurances , by any meanes : for no worldly thing can bring content , like these heavenly assurances , of the presence of the light of gods love , which the children of god will by no meanes lose . secondly , in all crosses let us not looke into the state we are in , so much as that we are going into : we are going to a pallace , let us not bee dejected in the consideration of the narrownesse of the way that leadeth thereto . god will not suffer this fierie triall to consume any thing but drosse , and therefore let us with christ suffer the crosse , and despise the shame , heb. 12. thirdly , labour for a right esteeme of the things of this world : they are but momentarie and fading , yea our lives they are given to us by god , what if we part with them , if it be for his cause , he will bring us to a better life , which shall not be taken away from us , and this life we must part with ere long : and thus we ought to worke on our selves by often meditating of them , as the saints have done . in the fourth place , we are to labour to strengthen three graces in us especially : faith , to assure us that wee are the children of god , and that we have heaven and all things belonging thereto , laid up for us ; and we are to labour to see more and more into the valew of them : and then we are to strengthen our hope , which makes us cheerfully to undergoe , and doe any thing for gods cause , through our expectation of that which faith beleeves . lastly , let us cherish our love of christ ; this made st. paul desire to be dissolved , and to bee with christ : which was best of all . and this love comes from faith and hope , and these together will breed a largenesse of heart , that cares for no worldly thing , and will bee daunted with no affliction or crosses what ever . but how farre are we here from ? did st. paul part with life ? it pertaines not to us , no not to leave a new fangled fashion , nor an oath whereby wee teare gods name dayly : alas , where is faith , what corruption is here overcome , which of us will ever be of paul or davids minde , to become vile or base for gods cause ? where is he that will indure a scoffe or scorne for religion ? let us beg of god this large spirit , and large affections , the children of heaven have a free spirit , basely esteeming all worldly things : zacheus when hee is called cares not for his goods , nor paul for his priviledges . the stoicks commend this resolution in men , to be willing and readie to die : alas , crosses and afflictions paul esteemed not , so as he might attaine to the resurrection of the dead : these are the things that the stoicks feared most , and it was the feare of these made them so willing and readie to die , together with a base servitude to pride : but a christian heart is more noble , it not only feares not these , but it contemnes them ; yea cares not for life without afflictions , but with joy can undergoe all manner of torments . let us therefore take heed how wee quiet our selves in our earthly dwellings here , supposing our estate to be happie , surely it is the maine ground of apostacie ; wee shall never come to see the price of religion , nor the excellencie of a peaceable conscience , nor the vanitie of these things , so long as we blesse our selves in them . and contrarily , let us exercise our graces in the dayly trials we meet with here : doth favour of great men , doth pleasure , profit , or honour , crosse and oppose thy conscience , let the peace thereof be preferred above all evermore ; else shalt thou never come to pauls holy resolution . and dreame not of a vaine emptie faith , thou hast no more than thou dost practise , it s not lord , lord , that will prevaile at the day of judgement , but christ will be ashamed of them at the day of judgement , that made no more account of him while they lived , than to preferre every vaine , idle , wanton delight and pleasure , before his honour . vers . 12. not as though i had already attained , either were already perfect . it is a correction of the apostle ; hee formerly spake of his desire , choice , and esteeme of christs death and resurrection , and the force thereof hee found in him : now lest secret insinuating proud conceits might arise , either in himselfe or in them , concerning his holinesse , hee crosses them with a not as , shewing that the best estate of gods children in this world is imperfect : there is ever some thing to doe or suffer , some lust to conquer , or some grace to strengthen . there is no absolute perfection but onely in god himselfe , yet in christians there is a kind of derivative spirituall perfection , which consisteth chiefly in the parts : a christian hath this perfection , he hath all grace in some measure ; we have no other perfection , no not so much as perfectio viae , though the papists say they have it , indeed we are so far from it , that never could christian keepe the rules of nature ; much lesse can we attaine to the perfection of obedience to the law , for by it we are all cursed : nay in christ none attaines to evangelicall perfection of grace so as thereby wee can be justified , as by a worke of our owne , for our righteousnesse is but in part ; and this perfectio viae , which they boast of so much , differs not from their perfectio finis , no more than love to a man raised by good report of him , differeth from love caused by the good i finde in him , by personall communicating with him ; and this is onely in degrees in nature , they are the same love . but why , or how is it that there is no perfection of grace in this life ? because , there is and ever shall be in us , during this life , a perpetuall combate betweene the flesh and spirit , so as one weakens and hinders the other . paul at the best found a law in his members warring against the law of his minde , rom. 7.23 . the flesh continually lusting against the spirit . gal. 5.23 . hindering us from doing good , or in doing good , or in doing thereof , from doing it in a right manner . but the papists object , love is the fulfilling of the law , we may love : ergo , we may fulfill the law , and consequently be perfect . i answer , love , in the abstract being perfect , is the fulfilling of the law , but in this or that subject it s not perfect : pauls love , nor peters love was not the fulfilling of the law . they urge further , all gods workes are perfect : ergo , the grace that is in us . it s true gods workes are perfect , but in their times when they are finished ; grace at length shall be perfect in us . secondly , all gods workes without us are perfect , as justification and glorification they are perfect , for we are perfectly justified even now , but his workes within us , such as are his sanctifying graces , are not perfected till our time of glorification : for he suffers the old adam to be within us for divers reasons , so long as we live in this earthly tabernacle . for use hereof , observe this as a ground for justification by faith . paul , rom. 5.9 . proves , that even now he was justified , and in this place he denies and disclaims absolute perfection , and therefore could not be justified by it ; and therefore must needs be justified by faith : if it were his case , it is much more ours , who come not to that measure of the fulnesse of grace that hee attained to . secondly , this may serve to comfort christians that finde themselves burthened with diverse wants , with dulnesse and frowardnesse of spirit , and with manifold corruptions , and are induced thereby to call in question their christian estate , let them looke upon a better patterne than themselves , they may bee growne christians , and yet complaine with paul of corruptions . nay , the most strong christians see most deeply and cleerely into their corruptions , and finde most opposition . there is in all men by nature , a spring of poperie , they would faine deserve heaven by a perfect and holy life , without blot ; and god to humble them , suffers corruption to checke them , and to keepe them under , who else would bee lifted up through good conceipt and esteeme of themselves . thirdly , it may serve as a caution to many , who being reproved justly for their faults , what ( say they ) we are not angels : you have your owne imperfections as well as i. and stirre them up to any good dutie , they are presently so good , as those that are better than they , are too precise and too nice : st. paul contrarily rests in no degree of goodnesse , but strives on to perfection : and it s the devils sophistrie to turne that to a plea for negligence , which should stirre us up to be more diligent , watchfull , and carefull . vers . 12. but i follow after , if that i may apprehend that , for which i also an apprehended of christ iesus . the word that is translated , i follow after , signifies properly to labour with earnest intention of the heart and affections : and the lesson that we may hence learne is , that the life of a christian is a laborious and painfull life : for in what proportion the things we labour for , are more excellent than these worldly things , so much greater our desire and labour should bee in the obtaining of them , than in the obtaining this worlds goods : and to this end , the scripture ever inforceth this dutie with words sutable to our worke ; labour for the meat that perisheth not , strive to enter in at the straight gate , give all diligence to make your calling and election sure . those that will take no paines , it s a sure signe they finde no sweetnesse in the thing , and therefore in such there can bee no true goodnesse ; and hence we may observe a difference between the desires of men , some are effectuall , some uneffectuall ; those that are uneffectuall commonly desire and delight in the thing they desire , but will none of the meanes : let me die the death of the righteous , sayes the wicked man , glory and happinesse is excellent , but the gate is narrow , the way is tedious and full of trouble , he will none of that ; we will laugh at one that shall wish his work and jorney were done , when as he will sit downe and never goe about it ; why should wee not much more laugh at such sluggards that wish dayly , o that they might bee saved , when as they doe not onely not further , but hinder their salvation . but where true desire of grace is , there will will be joyned thereto an indeavour , with jealousie over our corruptions , with griefe and shame for them , and for our backwardnesse and want of goodnesse , for else hell itself is full of good wishes and desires : if we meane to be better , we must use all meanes , undertake all paines and travaile with vehemencie , even as those that pursue gains with delight , they follow through thicke and thin , especially if the gaine bee in the eye , and those that goe for companie , they are soone tired ; and thus did paul , hee went through fire and water , through all manner of dangers , good and ill report , his gaine is still in his eye , hee lookes not after the way , if by any meanes hee may attaine his desired marke . but how shall we come to this grace ? i answer , get first faith , for by it the weake are made strong , heb. 11. get assurance that heaven is thine , and god hath promised thee grace sufficient , and this is pauls argument ; be yee constant and unmoveable , alwayes abounding in the worke of the lord , knowing you labour shall not be in vain : where hope of reward is in the use of the meanes , it will stir us up to a constant use of the meanes 1 cor. 15. last . secondly , get a fervent love , for it is a strong affection if lust so prevaile with us , as we will omit no meanes to accomplish it ; then a love in it selfe is much more powerfull , nothing being too hard for it , it hath an enlarging knitting and cōmunicating power : it makes a man bestow all , and rejoyce more in doing good , by much then in receiving . it s a grace cōprehends a number under it , and therfore christ comprehended all the law under love of god , and our neighbour . thirdly , cut off all superfluities , men thinke they are happy , when they have much to doe , when indeed they were happie if they had lesse to doe then they have . sathan he does as cyrus did with the waters of babylon , hee diverts and separates our affections , that hee might passe over . as nurses , they hurt themselves and the children too , when they keep over many : so doe men hurt themselves with overmuch businesse . the lord hath not made us all for the world , but hath reserved one day in seven for his service . for shame le ts shew we have some respect of religion and goodnesse , seeing god requires but one in seven ; let us not bee so unjust , as to denie him his service on that day . well , let those that professe themselves of another world , by all meanes pursue it . in nature , every thing tends to his center and place , heavie things goe downward , light things ascend upward , in handicrafts and arts every one lookes after excellencie , shall it bee thus with them , shall mediocritie in other arts merit dispraise , and is it onely praise-worthy in religion ? the wicked they labour for hell , venturing losse of credit , strength , and estate , and is there not better gain in goodnesse ? have we such rich promises and doe we esteeme of them no more , are not the afflictions wee shall meet with many and great , and doe wee thinke to undergoe them with ordinarie grace , gotten without labour and watchfulnesse ? but le ts goe on to the next words ; that i may apprehend . whence we may observe , that the maine scope of a christian is to apprehend christ here by revellation , that we may apprehend him hereafter by vision : many there are that may follow good things , and use good meanes , yet wanting these apprehending graces of faith and love , ( which makes us have communion with christ ) they perish notwithstanding : humane knowledge is commendable , yet is it no other than as a scaffold in this building , it helpes , but the building once done , it s for little use ; apprehend we therefore him by knowledge of his truth , relye on him by faith , and imbrace him by love : and then if we be chased by him , we may as ioab , lay hold on the hornes of the altar christ iesus , and there live and die , and as we have dayly breaches , even so get more and more hold on him , and this will make us desire with simeon ; lord let me now depart in peace , for mine eyes have seen thy salvation . let us therefore dayly learne to see our owne foulnesse , and goe to him the rock of our refuge . o but some will say , christ is in heaven , and we on earth , wee cannot goe to him when wee please . i answer , yes ; for the armes of faith are large , it takes hold of things past and to come , no height is out of the reach thereof : and besides , christ he is present with us , he is in his word , in the sacraments , in the communion of saints ; where two or three are gathered together in my name , i will be in the middest of of them , it s his owne promise . for which i am apprehended of christ : christ he apprehends us , and that in severall degrees . first , as he is god : in his eternall love wee had a being before we had any being here , god conceived us in his eternall affection , and imbraced us . secondly , christ apprehends us in his effectuall calling of us : paul he was posting another way , when christ called him , saul , saul ; others hee calles from their mothers wombe , some by afflictions and powerfull crosses , as he did the iaylor , others by more gentle meanes , as lydia . thirdly , there is an apprehending in all our actions , courses , and estates , directing us continually in them , never leaving us ; none can plucke us out of his hands , hee is stronger than our corruptions , he will not let us goe till he hath drawne us up to heaven , and placed us with himselfe ; for the use of this doctrine more shall be said in the next doctrine , which is taken from the order . christ he first apprehends us , then we apprehend him : he apprehends us that we may apprehend him , and because hee hath apprehended us , therefore is it that we apprehend him : for in him it is that we live , and move , and have our being ; and therefore much more our best being : he it is that gives us the will and the deed , to us it is given by him to beleeve , and suffer with him . for use hereof , it would teach us in all our actions to beg ability and strength of him , and get a perswasion that his spirit doth apprehend us in love , and that he will direct us , and remove all impediments , and stand by us in all our crosses , that we are able to doe nothing but by reflection from him , that though wee are naturally dead and dull , yet he will quicken us by shining on our hearts with the sun-shine of his grace . secondly , give him the praise of all the good thou doest , for the deed is his : those that doe not , doe apprehend , and are apprehended of themselves : and therefore it may serve as a marke to discerne of our estate , whither doe wee runne ? and what doe wee apprehend in our trouble ? is it christ who is our present help in time of trouble ? then there is a blessed change in us , but doe we seeke to our owne devices , to our owne policies and inventions ? surely wee have not apprehended christ as wee ought to doe , and therefore wee are to stirre up the graces in us , and beg increase of grace from him that is the fountaine of all grace . in the next place , it should comfort us , by the consideration of the certaintie of our estate , without falling away , if we hold fast unto the end : if it were ourselves that did apprehend us wee could not long continue , but it being christ that holdeth us , our comfort is he will not forsake us ; it s the mother that holds the childe , the childe cannot lay hold on the mother , but is subject to falling every houre : christ hee holding us , hath promised to love us to the end , and to put his feare in our hearts , that we shall not fall or depart from him : this being dayly considered , will greatly comfort a weake christian , christ may seeme to let him fall by suffering him to fall into some great sinne , but it is onely to humble him , and to teach him not to trust to his owne strength , which will soone faile him , but upon his mercie and grace : and therefore , in the next place , it teacheth us to hold fast unto him , and relye on him , and to pray to him that he would hold us fast . and then we fall not from god , but to god , hee hath delivered us , and will deliver us and keepe us to his heavenly kingdome : if we fall into sinne , let us repent and goe to god , there is mercie in israel concerning this and with him is plenteous redemption , his right hand is under us ever to hold us up , that we cannot fall so deeply but hee will lift us up againe . in the next place , this may be a comfort to us in all our troubles and afflictions of this life : are troubles neare ? god is not far off ( psal. 22. and psal. 118. ) but full of comforts for such : we have an invisible wall about us , the wall of angels , and god fights for us , there is more with us than against us , god will not suffer us to be tried above that we are able to beare : let us therefore pray , forsake me not lord , lest i forsake thee : if wee pray to him he will bee found of us . paul prayed for this . christ also that knew he was apprehended , yet prayed all night ; and this are we to doe : he hath promised , to heare us . and therefore let us goe in faith and assurance to him , in all our troubles . vers . 13. brethren , i count not my selfe to have apprehended . the holy apostle dwels upon the point , that hee might presse it the more , and its good to presse matter of waight : the apostle shewing that conceipt of perfection to be dangerous , againe tells the philippians , that he had not that which they boasted of . this pride of our selves , and conceipt , is a sinne that climbes up to heaven , and enters on gods prerogative , and a sinne that god doth directly set himselfe against : of this compellation , brethren , i have formerly spoken . i might also touch that doctrine , that the kingdome of heaven is not perfected in us here , but that it growes by degrees : it s at the first , as a graine of mustard seed , there are babes in christianitie , and old men growne christians . and the ground hereof , may be partly in the subject , partly in the object . in regard of the subject , for that graces are imperfect in us , the more the soule hath , the more it desires . in regard of the object , for that christ is so full , that we are not able to receive all his fulnesse : so as there is imperfection in us , and superabundant perfection in him . paul had a large affection , yet came farre short , this possibilitie of the soule to receive more will bee in us , till we be in heaven , where we shall bee full ; and therefore while we are here , wee pray still , thy will bee done , on earth as it is in heaven , and thy kingdome come , more and more : it s a strange conceipt therefore , for any to thinke he may be too good , yet doe these dayly ( or should doe ) pray for more and more perfection here on earth , although they say they know not what . and another reason why we apprehend christ not so fully here as wee shall doe hereafter , is , because the manner of making christ knowne to us , is by revelation . 1 cor 13. we behold him here but as it were in a glasse , in the glasse of his word and sacraments , which cannot represent him to our understanding so cleerely , as hereafter we shall behold him in the beatificall vision . take heed therefore of a selfe conceipt of perfection : when we begin to be unwilling to grow better , we begin to waxe worse , there is no stay in christianitie . it is the sight of our imperfection , that makes us strive to perfection , and the more we see into our miserie , the more earnestly we strive on to be freed from it . vers . 13. but this one thing i doe , forgetting those things which are behinde , and reaching forth to those things that are before . see what is the apostles unum necessarium , to grow more and more to the fulnesse of the knowledge of christ. all other things he counts as dung and losse . so as we may hence observe , that the spirit of god in a christian heart , subjects all things to one christ. one thing have i desired of the lord ( said david ) make this therefore a rule to difference our estates by . what is the thing wee intend chiefly , is it riches , or pleasures , or honours ? this one thing will be the utter overthrow of all religion in us ; christ will be supream , or he will not be : he that loves father or mother more than me , is not worthy of mee , saith christ of himselfe . there is none so wicked but would be religious , till religion comes to crosse that one thing , their darling sinne . and thus have they base limitations , which must needs prejudice their grow●h in religion , for where religion is , it will crosse their base affections and lusts . therefore , whosoever we are that intend to be true christians indeed , resolve first to preferre the peace of conscience and the fruite of of religion above all , and resolve to abhorre all things that will crosse this one thing of st. paul. vers . 14. i presse towards the marke . behold an excellent description of a christian course , borrowed from the exercise of running a race , being a man-like and commendable exercise , fitting men and inabling them for warre . the very heathen herein condemne us , whose ordinary chiefe exercises , what are they but good company ( as wee call them ) continuall lying at t●vernes , to the impoverishing of our estates , and weakning our bodies : the kinde i condemne not , but the excesse is such , as the heathen would be ashamed of , for which they shall even rise up in judgement against us , and condemne us . but from the similie , wee may gather thus much ; that christianitie is a race , the beginning of this race is at the beginning of our conversion , it should begin at our baptisme : the first thing we should know ought to bee god , the race is the performance of good duties , concerning our generall calling , and concerning our particular . for the length of our races , some are longer , some shorter , but the end of every mans race is the end of his life : some mens wayes are plainer , some rougher , the prize is fulnesse of joy ; the lookers on , are heaven , earth , and hell , god is the instituter of this race , and the rewarder ; the helpers , are christ , good angels , and the church , which helpes by prayer ; the hinderers are the devill and his instruments , who hinder us by slanders , persecutions , and the like . for ground of this race in us , we are to know that man is created with understanding , directing him to doe things to a good end and scope , other creatures are carried to their end , as the shaft out of a bow , only man fore-seeing his end , apprehends meanes thereto : his end is to receive reconciliation and union with god , to which hee aymes by doing some things , suffering others , and resisting others . and this race is also ordered by lawes , for every runner is not crowned , there is a running ill , that shall never procure the prize . the lawes hereof concerne either preparation , or the action it selfe ; for preparation , first we are to know , that there is a dieting requisite , as those that runne in a race , have a care hereof , to use such diet as did strengthen not cloy , and such apparell as might cover them , not clog them ; so ought it to bee in our spirituall race , we must cast aside all heavie loads , every weight and sinne , which doth so easily beset us ; as it is heb. 12.1 . if god cast on us any place or riches , let us use them for a good end , but not make them our end , and therefore with them take up dayly examination of our selves , how we behave our selves towards these worldly things . it were a madnesse in a runner , in his race to take up a burthen , and not to thinke it will be a sore trouble to him , and why doe we not think thus in our spirituall race ? cast we off therefore originall corruption , and the corruption of our place , time , and calling , which in time will grow unsupportable to us . let us desire no more than god gives , and what afflictions god sends us , let us take , assuring our selves they are for our good . a second law is , to consider the wayes that we are to runne in , what dangers wee are like to meet with , forecast and resolve against the worst , and withall promise we our selves god 's assured protection in our worst estate , the want of this is the seminarie and ground of all apostacie , when men promise to themselves in christianitie , such things as god never promised . christ therefore promiseth , and sheweth the worst first : but the devill to deceive us keepes the worst out of our eyes , and shewes a sort of vaine delights and pleasures , but the sting of them ( through his subtiltie and craft ) he suffers us to feele before we see it . a third law is , that we enter the race betimes , it s the devils tricke to put off the care of this , telling us , we need not yet enter , we are but yong and have many yeares to live , as they did that hindered the building of the temple , but consider wee the uncertainty of our life , that wee may die suddainly , and that its just with god to take us away after that manner , if wee neglect our selves and him ; and we must know also , we shall lose no pleasure nor delight , but we shall finde such sweet delights in those wayes , as we shall with st. augustine be greeved that we enjoyed them no sooner . and besides , those that begin betimes get a great advantage of others , and through continuall custome , come at length to a habit of religion . in the next place , we are to take heed of hinderances of us in our preparation ▪ as first of all , hope of long life , whereby we are besotted , thinking life and death is in our command that we shall have time enough , and need not so soone enter upon good duties . secondly , a conceit that when wee have once given up our names to christ , that presently we bid adieu to all delight , mirth , and pleasure , when alas we are farre deceived ; god denies not pleasure to us , but will give us whatsoever is good for us , we shall delight and rejoyce , but with a joy spirituall , and wee shall see nothing in this world , that may any way deserve our delight therein . a third hinderance , is a dispaire of ever going through this race ; this settles upon some strangely making them cast away all care , and desperately trust to christs mercie . this made cyprian to complaine of his corruptions , saying , they were bred and brought up with him , and therefore feared they would hardly give place to grace , being but a stranger ; while men consider how great and powerfull their corruption is , they with the israelites despaire of ever entring into the land of canaan , these sons of anak doe so terrifie them . but consider we withall , that god is above all our corruptions , that he can make of a lion a lambe , and that if wee will trust upon him , in his time he will helpe us , and wee shall overcome these giant-like corruptions , christ he hath conquered them already , and though while we live wee cannot wholly overco●e them , yet davids house shall grow stronger and stronger , and sauls house weaker , we shall have grace sufficient for us : god will sweeten religion to us , that wee shall delight therein , and christ will not leade us into temptation , till he hath fitted us to it by his grace , and then we shall rejoyce as the apostles did acts 5. that we are accounted worthy to suffer . contrary to this humour , some thinke it so easie a matter to runne this race , as they thinke they cannot be out of it , or tired therein , when as indeed they never set foot therein ; let such looke to themselves if they be in this race , they shall finde it no easie matter . but thus much concerning rules or lawes for preparation to this race , now there are lawes to be observed of those that are in the race , as first , they must resolve to hold on without discontinuance of their course of good duties , for some by omitting good duties , now and then upon slight occasions , do come through gods just sufferance to leave them off , and never take them up againe , and thereby whiles they are not getting ground by continuing their course , they doe lose thereby , even as water-men rowing against the streame , if they doe not row but rest never so little , the streame carries them backe againe , and they cannot recover themselves , but with great difficultie : so it is in this christian race , a little interruption of dutie , causes thrice so much paines to recover our former estate ; therefore we are to take up a holy resolution , not to be interrupted in good duties . the next law is , that wee must looke to gaine ground still to grow from grace to grace . it s the apostles ayme still to grow better than himselfe , contrary to this many forsake their first love , they thinke themselves wise but are fooles , such as the lord will spew out of his mouth , as he threatens the church of laodicea . and indeed the most men at the best are but civill , and doe but provide for their owne ease , and can indure any mixture of religion or company , and the ground of this coldnesse is a selfe-conceit , whereby men thinke well of themselves , and their estate ; paul he was of another spirit , ever pressing forward . a third law is , that we doe things with all our might , that we runne this race with all our earnest indeavour , there is no bodily exercise that profiteth , but it must be with putting forth of our strength ; so our christian actions should shew even outwardly , that we doe things as if we intended thereby to honour god indeed , and to this end wee are to depend on god by prayer , that he would give us strength , and mindes to put forth our strength , for gaining most honour to his majestie , and this will bring great assurance and comfort to us in time of need . a fourth rule is , that wee are to runne this race with a cheerfull and speedie course : a dead performance of duties , is no part of our race , yea as many goe to hell by ill performance of good duties , as by committing sinnes that are scandalously evill ; for this resting in the work done , is the cause of hardnesse of heart , and there by of despaire , and at the best never brings any sound comfort at all to us : and therfore we are injoyned to doe good duties , and to doe them in a good manner , let a man examine himselfe and so let him eate of this bread , and drinke of this cup , and so runne that you may obtaine . it s no lingring , we know not how long we shall live , how soone we shall die , and therefore let us make haste to doe our worke , before god takes away time from us , by taking us out of the world . and those especially are to look to this , that have lived long in their owne courses , and are but lately reclaimed , they are much behinde , and had need make haste , the journey is long , their time but short . and to this end , looke we not what wee have done , and how farre we have gone , but looke what remaines to be done , and know we have done nothing , till we have done all . but it will be asked , what may wee not thinke of duties that are past ? i answer , we may thinke of them by way of defence , and to give god the glorie , and also to incourage us on , but not to rest , or solace our selves on them till we have done all . but men may say , what is there no pause , is there no sabboth ? i answer , yes when we are dead . blessed are the dead in the lord , it s they that rest from their labours , heaven is a sufficient reward for all the paines we can any way take here , besides the comforts that wee have here are many , which none knowes but them that injoy them . and god hath promised the continuall assistance of his blessed spirit , that shal incourage us and leade us into all truth , alas what comfort have we of all that we have done , if we continue not , but sit down and take up our rests here ? what good got they that came out of egypt and died in the wildernesse , it may be even in the border of the land of promise , yet never saw it ? it will assuredly fall out with us , as it did with them , if wee harbour any infidelitie in our hearts , we shall be cast out , that we shall never see this good land , the spirituall canaan . in the next place , take we heed of such hinderances , as may make us eyther slacke , or intermit this race of ours . as first , wee must take heed of idle scruples and temptations : these are no other than as dust cast in the eyes of the runners , and as stones that gaule their feet , interpret them to bee the subtilties of the devill , and therefore shake them off , and intend thy dutie thou art about , and pray for wisedome to discerne aright of things ; regard not the golden apples of the profits and pleasures of this life , that lye in thy way to divert thy steps , and sweepe off evermore the dirt of these worldly cares , which we gather in our race , and by little and little grow to clog us . in the second place , beware of sinnes against conscience : they take away joy , and make our hearts dead , there are many that seeing diverse of their sinnes before them , concerning which they finde no peace in themselves , are soone out of breath , and quite out of heart , and so by little and little runne into despaire , and without hope ever to attaine the price . thirdly , take we heed of ill and dull companie , that are cold in religion , that cannot away with good religious duties ; for as it is in our ordinary travels good companie makes time and way passe away speedily and with comfort , so is it in this race , good and gracious company by exhortation and example , doe wonderfully incourage us , and ill companie contrarily doe dishearten us , disswade us , and clog us , and draw us backe from every good dutie we take in hand . but many mens conceits are , they need not all this adoe , they are well enough though they be not thus holy , all cannot come to the high pitch of mortification ▪ surely there is hardly any beginning of grace in such , who allow themselves in a dead course , for where the love of god is , it will constraine men to shew their thankfull and loving hearts to him , in walking before the lord with all their might . in the fourth place , take heed how we suffer our mindes to wander in this race : let us not looke at the lookers on ; the world , and the devill , and wicked men , passe not for their censures , we may assure our selves before we enter this race , we shall have no applause from them , let a slow dull jade come by ( like dogges ) they let him passe , none regards , but if another comes by a pace , every man runnes barking , and slandering , and backbiting after him , and if they can , they will bite too ; shall a man care for such as these ? no wee must resolve before hand to have the world , the devill , and all the enemies he can make to bee against us , let us therefore set our eyes onely on him that has our reward in his hand , that observes us and is ready to crowne us , and let us beg courage and strength from him , and spirituall wisedome ; how we should performe every action , with what intention or remission of heart and affection , how to sanctifie his name in the performance of the duties of our callings , how to make every action , yea our recreations , a furtherance in this our christian race . secondly , let us dayly search and trie our hearts and wayes , see how we profit or go back , how we grow like or unlike christ : particularly , examine we how the pompe of the world seemes to us ? whether base and contemptible ? if so , then the further wee are runne in this christian race : for as in objects of sight , the further we are from them , the lesse they seeme to us , and the nearer we are to them , they appeare the greater ; so it is in the object of our mindes : doth heaven appeare full and beautifull to us , it s a signe we are neare to it , and wee are come a good way in our race : but contrarily , if it be mean and of no esteem or account , it s farre from us , we are at the most but comming towards it . secondly , examine what doth take up dayly the powers of our soules and affections : doe wee delight in the best things ? and with marie chuse the better part , which shall not be taken away from us ? or contrarily , are our delights here below , and our rest set up here , then we have our reward here , and the price is not prepared for us , but god will spew us out for our coldnesse : and therefore , if we finde coldnesse creeping on us , let us take heed of it , it is a dangerous estate , god cannot indure it ; for while we allow of good things , but shew not intention of spirit in the performance of them , wee do even judge them , and tell the world they be things not worthy of our paines and indeavours : let us therefore not allow of this coldnesse , though it be in us , b●t strive against it , meditate of such things as may inflame us , and pray against it . vers . 14. for the price of the high calling of god in christ iesus . i presse forth . it s a word of vehemencie , signifying to set forth his utmost bent and indeavour , both of the inward man and of the outward and all is to heaven , so as a christians ayme is alwayes to ierusalem , his lookes is that way , his tongue speakes the language thereof , his carriage will tell he seekes another citie , heb. 11. but for these words , observe there is first a price . secondly , it s a price of a calling . thirdly , this calling is high . fourthly , this calling we have here in part . concerning this word price , it s a metaphor taken from the reward of victory , gotten in some exercise . god hereby brings heaven downe to us . because wee cannot goe to it , he insinuates into our affections by pleasing things , and teaches faith by sense . and therefore , we must not rest in these borrowed words , but ever know that the thing that is described , goes beyond the description by any earthly similitude . from the thing observe , that god hath reserved a happie estate for such christians as are elected to runne in this race , that are fitted to it , and that are preserved to it . and this should teach us , to magnifie gods goodnesse : that whereas by nature , death with his pale horse , and hell should follow us , now the course is altered ; a holy life in gods commandements is given to us here , and then glory shall be heaped upon us . god hath begotten us to a lively hope , but hath passed by the angels , and left them without hope of recoverie . secondly observe , this happie price is to bee given , after running : god keepes this order , to exercise his graces in us , that we might bee a meanes to gaine others , and that wee might value happinesse the more . if we did not suffer here , we could not taste heaven so sweetly after labour , sleepe and rest is sweet . and its fitting that we should be followers of christ , to fill up the measure of his sufferings ; hee did first runne , and then was crowned , and this order we must keepe , if we meane ever to be with him . and let us bee comforted herein , though the race be long and painfull , yet there is an end : it will not continue for ever , and with the end , there comes a price . the world runnes in a mase here and there , they have their reward , and their happinesse will end soone , but a christians happinesse will never end . in the next place observe , that it is expedient and usefull to have an eye to this price● : it made paul , and it will make us runne cheerfully , and god tells us of it , to the end wee may fixe the eyes of our mindes upon it , colos. 3.23 . whatsoever we doe , doe it heartily , as to the lord , knowing of the lord we shall receive the reward of the inheritance . but some may say , if it bee an inheritance to us , how is it then propounded as a price to us ? i answer , it s both a reward , and an inheritance , it s an inheritance because it s given to adopted sonnes , it s a reward after labour , not for labour ; so as running is the way to a crown , not the cause of it . but the papists say , we have it by faith , why then is it a price or reward ? why or how can it be a price or reward , and yet ours by beleefe ? i answer , incouragement and this price are not given to workes , as workes , but as workes by faith , for by it wee runne and overcome all trials and troubles : reward is due to perseverance , but perseverance cannot bee without faith . but for the matter in hand ; i say its expedient to looke to the price ; that we be not carried away with temptations on the right hand , or on the left , and therefore let us not looke on them . moses eye was so fixed on this price , as he set light by all the pleasures of this life ; the eye of faith in a christian , is stronger than that of sense , yet let us take these cautions . first , that we know ourselves sonnes , and that wee come to this price by inheritance . and secondly , that we love not god so much for his goodnesse to us , as for that goodnesse which is in him : for a christian aymes first at gods glorie , then at his owne good ; and so hee loves god for being goodnesse it selfe , then for being good to him . and yet a christian in order , comes first to see gods goodnesse to him , and therefore loves him , and then he arises higher to the love of god , even for that he is goodnesse , and thenceforth admires and adores his fulnesse , for else to love god because god loves us , is mercenarie . wee are therefore to thinke of this happie estate : and as children , though at the first wee know not what belongs to inheritances and rewards , yet the elder wee grow in christianitie , the more let us search into these things , and see what is laid up for us . it is an unvaluable price that will free us from all evill , of companie of enemies , of sathans anoyances , of hinderances , of sinne , from all occasions without us , and inclinations within us , from sicknesse of body and troubles of minde : it s a saboth after sixe dayes worke . it is beyond all earthly crownes , the runners have envie not one another , nay they helpe and further one another , and are glad of one anothers forwardnesse : all are heires , all happie , all shall be crowned , and with an incorruptible crowne , an inheritance that fadeth not , but is undefiled ; and such an one as is kept for us , 1 pet. 1.4 . it s not like the crownes of leaves that soone fade ; no , we shall ever bee in the presence of the sonne of righteousnesse , where we shall have a continuall spring . but to proceed in the next place , this is a price of calling , we must be called to it : who can take a calling on him , unlesse god calles him ? and who can be inabled but those that hee inables ? this calling of his , is the beginning of his golden chaine of salvation , hee calles us from a cursed estate , to a happy communion ; from death and bondage under the devill , to be kings and princes . and this is done by outward meanes , and inward worke of the spirit , this calling is a powerfull calling , inabling them to come that are called . and hereby we may try , whether wee have any title to heaven or not ; for first , if wee be effectually called , it supposeth we are chosen , called and singled out from others of the world : and therefore all swearers , and those that are given to drunkennesse and profanenesse , they are not called nor singled , they remaine as they were , for this singling out , is the first part of the execution of gods decree of election . and whom god calles , he qualifies , princes they may call men to places , but they cannot qualifie them . but god when he calles saul to be a king , hee gives him a kings heart , so if we be called to this heavenly kingdome , we shall have holy and kingly hearts and mindes given us . secondly , mens tongues will shew what calling they are of , in their discourse . a christian will remember he is a christian , and will walke worthy of his calling , and with nehemiah hee will reason , shall such a man as i doe thus ? speake thus ? thinke such vile sinfull thoughts ? and those that are not of this carriage , shew no great religion in them . and just it is with god , to give such over to a great measure in sinne . thirdly , this calling is to glorie ; and therefore he that is called , he will thinke of heaven , and magnifie and admire gods goodnesse to him , what thing is man lord , that thou shouldst bee mindfull of him ? and therefore those that admire the pompe and glory of this world , it s a signe their calling is worldly , and that they are called by the world . fourthly ; if a man be called by god , hee shall finde a spirituall answering within himselfe to gods call . if god say , thou art my sonne , the heart answereth , thou art my god. behold i come quickly , ( saith christ ) even so come lord iesus , saith the christian heart . and therefore a rebellious disposition , shewes that gods spirit is not there . thirdly , this calling of ours is a high calling : it s from heaven , to heaven ; it s from a heavenly spirit , by spirituall meanes to christ in heaven , to saints , to spirituall imployments and priviledges . hence therefore wee may learne who are the greatest men : sensuall men thinke those in outward place the greatest men of all other ▪ alas they are nothing to a prince of heaven , hee is a spouse to christ , shall judge all the world , and triumph over sathan . all other callings end in the dust with our bodies ; kings shall rise as pesants , and it may bee in a worse estate than many of the meanest , there is no difference in death . all other callings are by men , from men , to men , to earthly purposes ; let us make therefore a difference , and know whence our calling is , that we may be thankfull , and whether it is , that we may be joyfull . we may also in the next place hence gather , who are of the highest spirits ? its a christian and onely he , he overlookes all these base things , his way , his minde , is ever upwards , and with paul , he thinkes ●ll drosse and dung that is here . it is the disposition of the world to minde high matters , here in religion are the true aspiring thoughts ; as if men will be covetous of honour , here 's the right honour and these are the honourable persons . who honour me , i will honour , ( saith god ) onely a christian is partaker of his desire , other men desire high matters , god knowes to what end , but they leave them in the dust ; but when a christian dyes , hee is then partaker of his desires in fulnesse . but it will be questioned , does a christian ever know he is called ? . i answer , sometimes a christian staggers a little , either being not an experienced christian , or through sight of corruptions and temptations : but setting these aside , a christian knowes his calling , and will live by his rules , for it is not onely a calling , but it workes a dis●position ; and therefore if we finde it not , attend we on the meanes of the gospell , which is called the kingdome of heaven , and it will bring us into a good estate , and shew us our estate also , which being once made knowne to us , wee may assure our selves it will remaine with us for ever , which also may bee gathered from this , that its a high calling , for nothing can breake any one linke of that chaine made by god , and demonstrated in the 8. of the rom. but to proceed , this is the calling of god ▪ for by nature we are dead , and it can bee none but god that revives the dead ; god together with the voice of his ministers , sends his quickening spirit , giving eares to heare , and understandings to understand . againe , wee are not onely dead , but in thraldome under the devill : it must needs bee one that is stronger than this strong man , that must dispossesse us of him . this calling is gods calling in christ , and that is first as our head : god lookes on us as we are in him , and he elects us as in chri●t . for from eternitie he appointed so many to be members of christ , as he meant to save : we are called , and justified in christ , he must be ours , before his obedience be ours : we are sanctified in christ , we mu●● be in him as branches in the vine , partaking in the quickning sap and juyce of his grace , and when we are glorified , we must be glorified as being of his members . then wee are called by christ , who is the authour of this holy calling : and lastly , we are called through christ as our mediatour ; and thus chiefly is it meant here , not through workes , as the papists will have it : no , christ is the author and finisher of our faith , in him are we crown●d , as the body i● said to bee crowned when the head is ; let us therefore che●ish this communion with christ , by all meanes , for thereby wee shall communicate with him of his fulnesse . vers . 15. let us therefore , as many as bee perfect , bee thus minded . st . paul hee proceeds to others ; if any of you be perfect as i am , bee you also thus minded as i am ; perfection in this place , is not meant of that perfection wee shall have hereafter , or should have now , or legall perfection ; but he is said to bee perfect , that is in his growing estate , increasing more in grace , righteousnesse , and sinceritie , or it may bee meant of perfection in regard of degrees comparatively , whereby one out-goes another that is but a novice in religion : such are those that can rule their affections , and can live in a setled course of holinesse , called in heb. 5.14 . men of full age : for there are children in religion , new entered into christsschoole , then those that are come to full age , surely are exercised to discern good and evill , and then those that are come to their full pitch in heaven ; betweene whom and the former , there is no more comparison , than is betweene the sunne and a starre for light , so as in regard of the saints in heaven , the best here are imperfect , yet in regard of the beginners , they may be said to be perfect : however , wee may safely gather this . that in christianitie there are degrees of holinesse : divers grounds , some bring 30. fold , some 60. let this comfort those , that discomfort themselves in regard of their imperfections , grace must be at the first as a grain of mustard seed , and therfore let such with patience attend the meanes , and trust god for the issue . secondly , we may observe , that there is a kinde of perfection attainable in this life : which we ought to strive to , the reason is , that in all things god hath ordained a set pitch , beyond which they cannot come , and to which they all tend ; and as it s in nature , so in grace , though he hath appointed to every one his severall portion and measure of grace here , yet a pitch he also hath set to all , which wee are to ayme at , to grow better still , though in this life we cannot attain to it , and the reason is because we know not how god wil exercise us : he doth exercise all his children , but some with greater trials than others ; besides wee have a perfect god , and a perfect word , that is able to make the man of god perfect to every good worke : and these are not given to us for nought , and therefore it s a shame for a christian to sit down at any degree , upon pretence of imperfection : we see plants in nature desire growth , that they may be able to stand in , and withstand storms . and where this spirituall nature is , and this new creature , there will bee indeavour to increase in strength , to undergoe and overcome all temptations and hinderances whatsoever and to know whether wee have this perfection or not . there will ever be a base esteeme of these outward earthly priviledges and honours : nay of the good indowments of our mindes , counting them losse in comparison of christ , and this will worke a sure setled hope in christ evermore . againe , there will be a perfection of holinesse a neglect of things passed , and an earnest indeavouring to things before , to presse to the price . thirdly , a perfect christian desires the comming of christ : but the weake one ever cries , let me o lord recover my selfe before i goe from hence , hee has not that assurance of his good estate , that a well growne christian hath . fourthly , a perfect christian hath sweet communion with christ , and can goe to god with boldnesse , without feare of judgement , or terrour of his presence , where as the weakest are driven to god by feare , others by hope , this man comes to god , being moved by a sweet disposition of love . fifthly , a strong christian is not moved with any change , either of prosperitie or adversitie : weake braines are soon overturned with strong waters , so weake christians are soone drunken with prosperitie . but a strong christian in any prosperitie , is pliable and fit for any thing : david in the middest of all his royalty , saw a greater blessednesse than honour , and riches ; blessed is the man to whom the lord imputeth not sin , and in whose lippes is no guile . psal. 32. in adversitie also , a sound christian will not shrink , knowing god cānot be changed , though his estate may alter , and therefore he can want , as well as abound ; growing strong in patience as in other christian graces . but it is contrary with the weake christian , for every crosse strikes at his heart , and at the foundation of his faith , making him presently doubt of gods love and favour to him . sixthly , a growne christian he is experienced to finde out sathans devises and plots : and can put a difference betweene the motions of the flesh and the spirit , and therefore knowes what corruption to weaken , and what grace to strengthen ; when as new beginners , for want of practice and experience , sees not these things , and therefore ere hee is aware , runnes into many offences , and lookes for no remedie . seventhly , a well grounded christian can withstand the bitter blasts and oppositions of this world : nothing could move paul nor separate him from the love of god , but a weake christian either is blowne away , or at the least shaken , with every blast ; as it is in yong trees newly planted . eightly , a grounded christian beares with the infirmities he sees in others he pities them , and helpes them if he can ; but judges not of them as those that are weake , who for the most part are captious ; you that are spirituall must restore ( saith the apostle ) those that are weake with the spirit of meeknesse . gal. 6.1 . so as it is the weake ones that are scandalized , and as they are soone offended , so doe they soone give occasion of offence to others , by their ill example ; but the growne christian indeavours to live free from offence , in the least things hee is watchfull against satans wiles . ninthly , a perfect man doth most of all others see into his particular wants , and lookes hence after a further degree of grace : and therefore the apostle bids such as are perfect , to forget things past , not to looke on those that are behinde , but to see what is yet before , to bee attained unto , and to presse forward thereunto . tenthly , a strong christian is of abilitie and indeavour , still to beget other christians : it s the propertie of a growne creature , to beget its like , a weake christian hath enough to doe to looke to himselfe ; there may be many more signes named , but these will suffice . le ts come to the meanes whereby we may grow to this strength and perfection . and first of all , we must know there must bee an order ; we are to grow in fundamentall graces in the first place , for we water not the leaves but the root of our plants , and the graces that are the foundation of all workes being gotten , and diligently cherished , the workes , which are but as leaves , will soone put forth . the maine fundamentall grace of all is faith : which we are principally to looke after . first , in getting assurance of our salvation ; to this end walke holily , for many live in sinnes against conscience , and so can have no assurance of the pardon of their sinnes , and how dead and blockish are they ? david , though a man after gods own heart , yet losing the comfortable assurance ( by his sinning against conscience ) of the pardon of sinne , thought gods holy spirit had quite forsaken him , therefore he prayes ; take not thy holy spirit from mee , psal. 51.11 . therefore labour for assurance of pardon of sinne , for where the soule is wounded with the guilt of sinne , it cannot inlarge it selfe in love , but is possest with a fearfull expectation of judgement , but when the soule is assured of the pardon of its sinnes , it breeds love to christ ; and there it s said of marie , shee loved much for many sins were forgiven her . in the next place , we are to labour for faith in the promises of the forgivenesse of sinne , and gods goodnesse to us : that hee will give grace and glorie , and that wee shall want nothing , this will put courage into us . and as we are to labour for faith , so also for love : which is cherished by meditation of gods mercies , and his love to us , and this will set us on fire in all good workes , and so much of this grace as wee have in us , with so much strength and intention of spirit shall wee indeavour to please god in all things : and this argument the apostle used to stirre up the corinthians , 1 cor : 7.1 . having these promises , le ts clense our selves from all filthinesse , perfecting holinesse in the feare of god. in the next place , whatsoever wee doe , le ts labour to doe it with the best advantage : labouring to practice and exercise as much grace , and as many as we can ; as in giving , give in zeale to gods honour , in love to mercie towards our brother that is in need , and in regard of justice , we owe it to him ; god hath commanded us to give him , and he will reward it , for we lend to the lord , when wee give to the poore . if we are to abstaine from any evill , we are to abstaine from it with a perfect hatred thereof , and consider how it will offend , it will breake peace of conscience , and dishonour religion , scandalize those that are weake , dishonour god , and bring shame to our selves : yea , wee must remember that the talents that god gives us do increase , in the use of them , the more we strive to doe things exactly , the more perfection we shall attaine to , in the use of performances . thirdly , let us not neglect litle things either ingood or ill : omit no occasion of doing good , and take heed of the least beginnings of ill , abst●ine from all occasions and appearance of evill , for though in comparison they seeme small , they are of great consequence . fourthly , wee must keepe our affections to holy exercises and meanes : for god workes by meanes ; neglect none , for so much perfection thou losest thereby , and consider what meanes will fit our disposition when we are indisposed ; are we dull in prayer ? then reade ; if that will not be endured , then use the communion of saints , and still remember that we be not wearied with prayer , for god sends not his away emptie , and that those things may be the more effectuall , observe some motives to stirre us up . and to this end , consider the priviledge of a perfect christian ; he is as mount sion , which cannot be moved : if wee tell him of death , it s his hearts desire , tell him of afflictions he is resolute , he lookes for them , he knowes he lives gods childe , and so he shall die : when a weak professor , feares afflictions , feares ill tidings , feares death , and when it comes , seekes for comfort , and hardly findes it . secondly , a perfect christian is a beautifull example , and makes others in love with religion , he is throughly exercised and practised : the weakling is scandalous , makes men offended at religion , soone takes offence , soone stumbles , and gets many knockes , so as his life is bitter . thirdly , the perfect man honours god , and gets him much glorie , by hearing ▪ reading , praying , and such duties ; now as parents love those children best that are most like unto them , so those whom the lord findes like unto him , hee will make them more nee●e to him in likenesse . fourthly , the perfecter a man is , the more neere communion he hath with christ , and hath the greater fruit of christs love , and findeth peace of conscience , and joy in the holy spirit : to such as these , christ hath promised to come and sup , and feast , and refresh with his graces , for even to this end christ came , to make us holy and pure , that he might present us to himselfe a glorious church , ephes. 5.26.27 . and therefore that christ may attaine to his end in us , let us indeavour unto perfection . fifthly , our estate hereafter should move us hereunto : we looke for a new heaven , and a new earth , and we desire to be ever with the lord , in that heaven wherein dwelleth righteousnesse , and therefore we ought to be diligent that we may bee found in him in peace , without spot and blamelesse . it is the apostle peters argument , 2 pet. 3.13.14 . and therefore as many of us as be perfect , let us be thus minded , that we cannot goe farre enough , we must strive still on to perfection . vers . 15. and if in any thing yee bee otherwise minded , god shall reveale even this unto you . st . panl aymes at the comfort of those that are weake , implying that every christian stood not in this pitch of disposition with the apostle , and yet they were not to be discouraged , god will reveale the same minde to them also in his time . in which words we may observe ; first , that some christians see not so farre as others , neither at some times so well as at other times : but are like the man in the gospell , they see at the first men walke like trees , and after see things more plainly . the way of the righteous shineth more and more , unto the perfect day as the light doth : ( saith the wise man , prov. 4.18 . ) and as the church grew to knowledge by degrees , so do we , for we first know things in generall ; at the first , peter knew not that the gentiles should be called , acts 10. and the disciples were at the first weake , and subject to many infirmities , and therefore we must take heed of judging and censuring others , and also that we discourage not our selves , by reason of our weaknesse , god willin his time strengthen us , and it may be call them . secondly , observe it is god reveales this unto such . it is god that must take away the vaile first , the vaile of the thing , opening our understandings by reading and hearing , and thus the thing it selfe is made fit to be knowne , then he opens the vaile of the heart and affections , to imbrace and love the things . it s god that opened the heart of lydia , let us therefore beare with the ignorant , though gods time is not yet come , it may hereafter . secondly , ministers when they come to preach , must pray that god would take away the vaile from the peoples eares and hearts : and people when they come , let them pray that god would open their hearts : and not come in the strength of their owne wit , knowing that god openeth and shutteth , none can open or shut till hee doth it . in the third place , wee may observe , that god in mercie will doe this for us : hee will open our hearts ; he will reveale , though not every particular truth , yet all necessarie truthes according to our estates : some stand in need of more than others , as ministers ought to have more than people , and governours are to have a larger spirit than other inferiours , yet all shall have sufficient . therefore for our necessities , let us goe to god , he hath promised to leade us , and with david pray ; lord open thou mine eyes , that i may see the wonders of thy law : he hath promised to anoint our eyes with eye salve , and it s his office to guide us , he is our prophet to instruct us . in the next place , observe that if any man belong to god , he must at one time or other bee thus minded as paul was : to hate all things as vaine , to strive on to perfection , to make conscience of the least offences , yea , of idle thoughts and words , of loose wanton behaviour , to know he is not perfect enough , vigilant enough , to look how farre hee is short of that pitch of perfection he ought to attaine unto , not to content himselfe that he hath out-gone others : these things they shall know either here in time of triall and temptation , or at the houre of death , when no man ever repented of his goodnesse or forwardnesse in religion , nor of his care or constancie in good courses . and therefore let us be stirred up to bee of the same minde now , and if any man shall think with himselfe , because god will reveale this , therefore he will neglect meanes , and stay till god inspires this minde into him ; let such take heed , if they love goodnesse , they will set about it presently , but if they quench the good motions of gods spirit , god will take his spirit from such . beg that god would now change thee , for thou art not master of thy thoughts : if we now put off god till we die , its just with god to suffer us to forget our selves : let us bee well affected for the present , and though wee see not so cleerly as wee should doe , let us attend the meanes , and though we cannot grow in religion , yet let us not thinke it a shame , but allow and uphold such courses , else is our estate desperate . observe further , this speech as its a discoverie of a moderate spirit in the apostle , there are some graces that seeme in shew to crosse one another , as zeale and moderation , but they doe not , for zeale when it meets with a fit subject for moderation , can bee moderate : paul condemnes not , but hopes ; and it s an example for our imitation , love beares all , and hopes all : whiles god suffers , why should not wee suffer ? christs spirit will not breake the bruised reed , in whomsoever it is : god hath a time for such as we condemne , even as he had a time for us , and therefore wee must use all meanes , wayting if at any time god will give us repentance . 2 tim. 2.25 . ministers must not be harsh with weake christians , its gods worke to bow affections , and not mans . and secondly , when wee have used all the meanes we can , wee must depend on gods providence : and therefore we are to fetch grounds of toleration and patience towards others , from gods love and wisedome , who reveales the seed sometimes long after . the papists , they checke us for want of meanes to reduce men into unitie , and to compound controversies , they brag of the popes power this way , but it s but a brag , for why doe they not conclude their owne ? they are farre more happie than the church was in christs time ; hee sayes , offences must come . paul sees there must be errors , hee could not compose all , god must reveale it in his time . but how doe they compose differences ? by excommunication , imprisonment , and death , and this by the censure of an ignorant man perhaps , which is brutish and unfit for the church of god. for our part , we want no meanes , but the effect or successe we must leave to god , we are not to force men tyrannically to our opinions in lesser matters , but leave them to gods time of revelation . and lastly , as this hope of revelation is promised , so are wee to expect it and waite for it : for to him that hath , more shall be given ; and therefore let them that have beginnings of grace , bee comforted to walke on , and for those that are not entred , let them not be discouraged , god will reveale : but upon what condition , it followes : vers . 16. neverthelesse , whereto wee have already attained , let us walke by the same rule . the word neverthelesse , some reade it onely , as if it were a condition ; but it implyes both a precept and a condition , shewing that those that looke for revelation of further knowledge and goodnesse , they must walke according to that measure of knowledge they have . the word rule , implyes in generall the scripture ; more particularly , a company of sound truthes , concerning faith , love , and hope there is a great bible which is the whole word of god , the little bible is the grounds of religion , and these are not onely to be understood in the booke , but comprehended and invested in our understanding and affections , and according to these we must walke . truth is no guide to us being onely in the booke , but as it is seated in the heart . but le ts come to some observations ; first , we may learne that god out of his goodnesse , hath left to his church a rule of faith and manners : there is a rule whereby men must walk , otherwise should we be in a labarinth of errors continually , having no other light but this torch-light of nature , to guide us in this thick darknesse , wherein we are by nature . the properties of this rule are divers ; first , it s a fixt and unchangeable rule , and therefore we must bring all to it , not it to all . secondly , this rule is a perspicuous and cleere rule , thy word is a lanthorne to my steps , and a light to my pathes . thirdly , this rule is homogeneall : all things therein are spirituall , all holy , all pure , and therefore when the question is about religion , we must have recourse thereto , as the onely absolute compleat rule . and therefore we must know this rule , and then be led by it , for the word rule implyes , that there must bee a thing to be ruled , else what needs rule , or to what use should it serve ? an instrument is in vaine without use : its true , many men make religion and scripture , but a meere object of discourse . but their example ought to be no rule to us , if we looke to be saved , it must be by walking according to this rule , and therefore a christian life is no licentious life , though hee be freed from the law , yet must he serve god day and night : therefore it is that the christian prospers not , nor thrives in this world , because he will not lie , nor sweare , nor have a broad conscience , as the children of this world have , that take all occasion and scope to bee rich : but a christian lives by rule , he hath little , and it is blest to him , for he lookes at riches and profits of another kinde . in the second place , wee may observe that a christian walketh by this rule : he thinkes it not sufficient to take a step , but keeps a right course stedfastly onward . but how may this bee done ? may some men say . i answer , let us use the meanes ; as first , let us treasure up the word in our consciences : let us get the rule within us , get the articles of faith , and assurance of the promises : and let this bee betimes whiles we are yong : it s the ordinarie cry the scriptures are hard , they cannot understand them . but what 's the reason ? they are bred up in earthly businesses , and are stuffed with them , so as they finde no place for the word , and its a miracle to see men thus brought up , to live by this rule . secondly , when wee have once treasured up the knowledge of these things , wee must learne to apply them upon severall occasions : for where no practice is , there knowledge is idle , and makes us worthy of more stripes , many have generall truthes in their mindes , but comming to apply them , they finde a great want . david knew adulterie was a sinne , and peter knew it was dangerous for a man to relye on himselfe , yet how foulely did they fall ? thirdly , let us compare our experience with our rule , wee shall finde there is nothing therein but is fulfilled , that there is no suffering but for some sinne or other , and that besides heaven hereafter , god rewards particular obedience here , with particular rewards , and particular sin with particular corrections , we shall know that his judgements are not scarcrowes , the worke of the wicked is accursed , but it shall goe well with the righteous ▪ and by this meanes we shall bee incouraged to good , and scared from bad courses . fourthly , bee inquisitive and watchfull over our particular steps , take and heare admonitions and instructions , and bee inquisitive after them ; those that are otherwise minded , no marvaile if they ( like libertines ) spurne against all instruction and advice , and accordingly feele the smart of their wayes before they see it . fifthly , get a wonderfull jealousie over our hearts : wee often offend in thoughts and desires , which god the searcher of the heart lookes into , and we must therefore be jealous of idle thoughts and words , not only of othes , for so an hypocrite may be . but loose persons will say , o this is an unpleasant course , we must bid all joy farewell , when we come to this . i answer no , the wayes of wisedome are wayes of comfort and pleasure , god approves of them , and our consciences will tell us so , and thereby will fit us for life or death , and will so settle us , that no estate shall bee unwelcome to us : and as psal. 50.23 . to such as order their conversation aright , god will shew his saluation : and as in the text fore-going , god will reveale himselfe more and more , so as if we be faithfull and conscionable in little , wee shall have greater matters revealed to us ; and and contrarily , if we be unfaithfully and carelesse , god will take from us the key of knowledge , and the use thereof , and will give us up to foule vices , even sinnes against nature , as he punished the gentiles , and to beleeve lyes , as paul sayes 2 thes. 2.11 . and will answer us as he did the idolaters , even according to their multitude of idols , ezek. 14.4 . so as would we have favour in our sinnes , and teachers that shall bolster us up in them , and not crosse our vaine courses ? god will let us have our hearts desire , but we must know this is an unevitable way to a desperate estate , and therefore marvaile not so much at the loose liver because of his good breeding , for as they desire the ill , so they have and are justly punished therewith . vers . 16. let us minde the same thing . observe here , that wee are not only to walke sutable to others , but wee must minde the same thing that others of our profession doe : so as this is a direction to concord , shewing that a christian is a member of christ as his head , and of the mysticall bodie the church : faith ties him to christ , love ties him to the body , so as he must walke with christ , and also with the body , hee must looke to himselfe first , and then to the body : the ground of this union is laid downe here , to bee first an union of minde and affection , and this must bee in good , or else wee are brethren in evill . it s no marvaile the world complains of want of love , when there is no agreement in the rule of our love ; when there is no agreement in the objects of our love , it s not riotous fellowship , but fellowship in the gospell that unites us , let us minde this same thing , and then we shall affect one another ; and because our knowledge doth not extend to every particular alike , let us agree in the maine points , and let not lesse things breake us off one from another . if wee did walke according to our measure of knowledge in those things wherein wee agree , betweene us and the lutherans , would not bee that bitternesse of spirit that there is , all censures and distempers would cease , and its a ●ault in manie christians , though bred up well in knowledge , yet being of a harsh spirit and nature , while hee walkes not according to the same rule , and mindes not the same things in the maine as hee should doe , he growes to be bitter , as for those that would be sincere , they must indeavour to bee united in one , as they have one god , one faith , one baptisme , for a christian loves not to goe to heaven alone ; and when he is there , he knowes he shall be one with christ , and one with the holy saints , and therefore will indeavour to be in perfect unitie here , considering there is no good he hath , but he injoyes it as being a member of the body of christ , he knowes its a horrible thing , that members of the same bodie should fall out one with another , and therefore what shall separate or divide us ? shall infirmities ? alas , we are all sicke of this disease , veniam petimus damusque : are they too hot , we are too cold , why should we not stoope and yeeld ? christ he stooped from heaven to us . shall errors ? why the time will come , god will reveale himselfe more fully . shall sinne ? wee know what the apostle saith , gal. 6.1 . those that are spiri●uall must restore such with the spirit of meeknesse , wee must not cut off members for every sore . shall injuries ? it s the honour of a man to passe by such , doe wee looke christ should forgive us , when wee will not forgive others ? consider it is the practice of all holy men ; paul became all things to all men , if by any meanes hee might winne some . peter received reproofe of him , yet fell not out with him : some there are of such a perverse spirit , as if they see in any one any infirmitie , presently they breake out into these or the like words . i will not be of that mans profession ; thus forsaking all the good in the holy profession , because of some weaknesse in the professors . if they will needs be separating , let them separate from the world , from scandalous , carelesse , riotous persons ▪ else sathan rules in division , he knowes hee is best able to deale with them that are alone , and therefore drawes eve from adam , and one christian from another , and so quickly overcomes them . if in companie one fall , another may helpe him up , if hee be cold , another may warme him by exhortation and example . consider therefore who are best minded , and minde the best things with them : if we finde we have attained to a greater degree in grace than others , indeavour to bring them to us , the communion of saints is an article of our faith , every one beleeves it , but few knowes what it meanes , and therefore no marvaile they desire it not . vers . 17. brethren be followers together of mee . these words containe another exhortation , with a friendly compellation , which i passe over , having heretofore had often occasion to speake of it : the exhortation is to imitation of the apostle , follow me . and because i cannot ever be with you , therefore follow those among you , that walke as i doe . whence wee lear●● , that together with the rules of religion , wee must propound gods graces in us , as examples for others to imitate : and this arises not from pride , but from confidence of truth and holinesse in our owne hearts , and conversations , and religion maketh this a vertue and dutie , without which it were boasting : and so it doth make many things ( of themselves not seemely ) very fitting . davids dance was in worldly esteeme counted but folly , yet having respect to gods glory is commendable ; and therefore we must not be captious , when we see such things in others , that men ordinarily count indiscretion , but mark their ground , and by it esteeme of them , and accordingly follow such . bee yee followers of mee , saith st. paul , that is , observe what my doctrine is , and what i doe and acknowledge , follow and imitate me . the apostles doctrine consists chiefly of three heads ; whereof the first , concerneth our naturall condition , as rom. 1 , 2 , 3. chapters , and ephes. 2. and the second , concerneth our remedy by christ iesus , god and man being king , priest , and prophet , as in the heb. and the third , the māner how christ is become ours by imputation , and is laid hold on by faith , which is given to us by god , who being unchangeable and true , we persevere in this rule and course of obedience , by the mercies of god , though with many combatings and strivings , even to fulnesse of glorie . the apostles example see in part in this chapter , in holinesse of life , and death 〈◊〉 sinne , and esteeme of the goods of this world as base . in the acts see his paines in the ministerie , his calling , his heavenly and holy mind in the next verse . and therefore , let us reade these often , and consider them : they are an excellent glasse , that will transforme us into an holy forme and fashion ; many things there are in him that are extraordinarie , and not immitable , he wrought in another calling for his living , he was an apostle , had extraordinarie gifts by revelation , and indeed not so much by studie , as the miniters of the gospell now , to whom god gives guifts , but in the faithfull and painfull use of the meanes , and therefore are they not bound to imitate the apostle in this thing , as in other things which he did as an apostle . but to proceed to particulars ; imitation implyes foure things : first , a doing that which another doth . second , a doing it in the same manner . third , a doing thereof grounded upon the same affections : not as in a stage play , where hee that acteth the person of a king , is often a varlet , but it implies such an imitation as is in a childe , that indeavoureth to be like the father in disposition , as well of minde as of bodie . fourth , it implies a doing , studio imitandi , with an earnest desire to be like him , for he that doth that which god commands , and not as expressing his desire of imitation , he is no follower , and therefore in all our actions wee ought to desire to be like god , and indeavour to expresse in action , what we desire , and to this end wee are to search for examples and patternes in the scripture , for those that are more excellent ; for the most excellent in all kindes , are the best rules for others : and because in many things we offend all , let us follow the examples of men no further than they follow christ , 1 cor. 11.1 . and it was one end of christs incarnation , that he might bee an example unto us . as i your lord and master have washed your feet , so yee ought to wash one anothers feet , and learne of me , for i am meek . hence we may gather , the ground why we have not only rules in scripture to live by , but also examples . for first , they shew that the things commanded are possible to bee done . then they shew us the way and meanes more plainly , how to doe them . thirdly , they shew how gracefull & acceptable they are when they are done . so as the scriptures are not penned altogether in a commanding fashion , but have mingled sweet alluring examples : for there are foure wayes of teaching ; rule , reason , similitudes , and examples . the two former injoynes , but workes not on the affections , similitudes are but slight , onely examples conformes us in a most sweet alluring manner . and therefore wee ought to be exemplarie , as to follow others , and especially those that are above other : they should be burning and shining lights , as starres giving light to passengers in the darknesse of this world ; to this end observe some meanes . and first , reverence not onely the eye of god , but of weake christians , maxima debetur puero reverentia . we are to be awfull of our carriage , that we may give no ill example to them : and to this end we are to know that wee shall give account for those sinnes , that wee either cause or suffer others to fall into , if wee may hinder them ; give therefore no offence or scandall to the little ones . secondly , labour to denie our selves in liberties : especially when we are in the presence of such as will take scandall , and to this end labour for the grace of love , which will cause us to indure much , and put up many things which we count injuries . thirdly , in our carriage wee are so to demeane our selves , that wee shew wee value , esteeme , and respect those with whom wee converse : for else our actions being visible to others , they will seeme to be done out of a selfe respect , and so will not affect or worke on them . grace will teach us to honour the meanest , as those that may bee deerely beloved of god , who also may excell us in many excellent qualities , and in some kinde of grace may also goe beyond us . secondly , if wee be bound to give good example , then woe to the world for offences ; what shall become of those who wound and vexe continually the hearts of those with whom they converse ? many are in hell , propter alienum peccatum . in the eyes of god , who knowes the heart and intentions , sinne is committed before it be acted : and therefore it s all one , whether thou committest it or not . but it s not thus before men , for when it is committed it turnes to scandall , and opens the enemies mouthes , and grieves the spirit of god in his children , the prophets complaine hereof , and wee may observe god correct his children most , to keepe them from scand●lizing others , and that others may beware of scandall : so davids sinne was pardoned , yet because hee gave scandall the childe died . thirdly , as wee must give good example , so wee must indeavour to take good from others example : and to this end ; first , wee must eye them , and prie into their actions ; for this end hath god left us a continuall succession of examples . secondly , we must eye them not to observe their weaknesses , to uncover their shame ; for this is a poysonous disposition , proceeding even from the divell : neyther are wee to observe them , thereby to take libertie , to the flesh from their ill example ; but wee are to eye them as we view glasses , to deck and adorn our selves by them , and to compose our selves in a good course . thirdly , in imitation we are to observe the best , and the best of the best , and not to compare our selves with those that are inferiour to us : for he that thinks himself good by comparison , he is not good , as a runner will not conclude he runnes swiftly , beeause he hath out-runne a lame man. and therefore st. paul sayes else where , brethren follow mee , as i follow christ : propounding to himselfe the most excellent patterne of all , christ iesus . contrariwise he blames the corinthians , because they measured themselves by themselves , 2 cor. 10.12 . fourthly , wee must learne truthes before wee practice , for the best have their blemishes : so that wee must learne to know how to avoid them . the papists urge us with the succession and universalitie of their church . no say we , it is the doctrine that must trie the church , whether it be true or false ; for men are mensura mensurata , it s the doctrine is mensura mensurans , the measure measuring , whereby our actions ought to be squared and framed aright . the papists urge us with an implicite faith . alas , what example ? what imitation can there be , when they know not what to imitate ? they know not what the church beleeves , and and yet they must beleeve as the church beleeveth . fifthly , wee must labour to have soft hearts , sanctified with grace and molified , for a stonie hard heart will receive no impression , and to this end are wee to use the meanes , to imbrace the word , to receive the sacraments , and to pray that god would open our eyes , and soften our stonie hearts . sixthly , wee are to looke to everie one that hath any good thing worthy of imitation : as those that delight in gardens , where they heare of any choise flowers , they will have a slip for their owne garden : thus it should bee with us , where we see any flower of any grace , get that and place it in our owne gardens ; in every christian there is something immitable , and something that may further us : and therefore this apostle longed to see the romans , that hee might be comforted by their faith , 1 rom. 12. it is with the church as with the firmament , ever some are rising and some are fitting , let us looke to the starres of our time , and walke by their light . it s not enough that wee can commend the martyrs , for that is ordinarie , as it was with the iewes in matth. 23.29 . though they builded the sepulchres of the prophets , if they had beene alive , together with them , they would have persecuted them , and therefore christ saith , they killed the prophets . and the ground of it is , bec●use its a dishonour to god , not to take notice of his goodnesse and glorious graces in others , and therefore if the starres doe praise him , surely these starres must much more set forth his glorie , that being of themselves sinfull wretched men , by his power are made glorious lights for others to walke by . and in the seventh place , in things whereof there is no certaine rule to direct us , wee ought to imitate the example and custome of the most holy and sober sort . as in apparell much question is what sort , what fashion is most to be imitated , let the most sober and moderate of thine owne ranke be guide unto thee . it s singularitie to differ from such , with a desire to be noted , and it savours of pride , and such shall be condemned by their examples , even as noah condemned the old world . for use of all this , learne hence what is the best succession , that is the best and surest note of succession , which is both in doctrine and example ; locall succession is nothing , they are the children of abraham , that doe the workes of abraham ; they are iewes which are iewes inwardly in the spirit : the papists they cry out against us we have no succession ; but it is they have no succession , their doctrine every where crosses the doctrine of the ancient church of rome , their practice is without president , what president have they for rebellion ? for their equivocation ? and the like ; they follow indeed , but as corruption doth generation . vers . 18. for many walke , of whom i have told you often . these wo●●s containe , a reason of pauls exhortation ; and from the connexion wee may observe , that where truth is , error is : where wheat is , there are tares ; walke as i doe , for there are many with whom yee converse , that walke as enemies to the crosse of christ. our enemies tell us , because of our errors wee are not the true church , they may better conclude contrarily , that because we have some few errors , therefore there is a true church amongst us , where truth is there will be opposers ; and therefore we are not to be scandalized hereat : the skill and courage of a christian , is seen most where truth is in danger , as the goodnesse of a pilate is seene specially in a tempest . the papists will not have the word read in the vulgar tongue . why ? because they say many errors will thence arise , while the common people understand it not . they may as well argue , because there is much deceipt , therefore i will not buy nor sell. st. paul was of another minde , he would preach at ephesus , for a great dore and effectuall was opened , though he knew there were many adversaries . 1 cor. 16.9 . in the next place , observe he saith many there were , meaning of the better and more eminent sort , that is of teachers : a pitifull thing , that in the golden times of the church , the chiefe leaders of the church should be mislead , and therefore we are not to wonder that we should finde it thus , and therefor● wee must not bee scandalized by the multitude , one micaiah is better than 400. false prophets , and therefore we must not number the followers , but weigh them aright , to proceed ; he saith there are many , he nameth none in particular , yet no doubt but noted scandalous persons , may and ought to bee particularly named , that others may take notice and heed of them ; yet this must bee warily done . the apostle curses the copper-smith , but onely names demas . those that are weake , must be gently touched , those that are obstinate and scandalous , must bee plainely made knowne , and this draweth some of our writers particularly to lay open the vices and falshoods of those that are obdurate , and therefore we must not take scandall thereat , it arising from a zealous care of gods church , not of malice . in the next place , he saith he told them often , the apostle was affectionately bent for their good ▪ and therefore to write the same things often to them , it was not greevous to him , seeing to them it was safe ; for the nature of man is very dull in conceiving of things that belong to salvation , and their memories are but brittle . if therefore we doe often inculcate and lay open the danger of that whorish religion , long since condemned , it must be well taken in these times , especially wherein men are so secure , daring to venter on any thing , yea to goe to their masses , upon pretence of their strength , that they c●n come away without being defiled . vers . 18. and now tell you weeping . as if he should have said , if nothing else will make you beware , yet let my teares move , my teares proceeding from griefe , and compassion of the miserable estate of such teachers , and of such as are led by them . affections therefore are lawfull , yea necessarie in gods children : all actions in gods worship are esteemed according to the affections that they are done with : we are as we love , not as we know , what is the life of a christian , but the performance of things with courage , delight and joy ? and therefore the strongest christians have strongest affections ; for religion doth not harden the heart , but molifies it , and regeneration doth not take affections away but restores them sanctified and pure . but to come particularly to the matter here ; he is compassionate , and so compassionate , as his naturall constitution will admit , hee expresseth this with teares : which ariseth from griefe for something within our selves , or by reason of sympathie with others , for some danger that they are in , or like to fall into . the reasons hereof are , because they are led by the spirit of christ , who was all made of compassion : for he wept for his friends , for lazarus , and for his enemies . o ierusalem , ierusalem , how often would i have gathered you , and you would not : hee was tender in bearing the infirmities of his weake disciples , and of weak women , his compassion was such , as drew him to the lowest degree of humiliation to free us from danger . secondly , the saints have cleere sanctified judgements , to apprehend true causes of remorse : they know what danger is , as paul saw here that the sheepe were in danger of wolves , and saw the danger so much the greater , by how much they saw not the danger they were in . thirdly , the saints have their hearts broken with sense and feeling of christs compassion in their hearts , and so are molified , expressing it outwardly towards their brethren : contrarily , the wicked never felt any remorse or pitie of christ in them , and therefore know not what compassion meanes , so as their mercies are cruelties . use this as a note , whereby we may discerne of our christian estate , for surely where there is no compassion , there can be no excellent estate . againe , from the apostles object of compassion and weeping , observe ; that spirituall evill and danger is the most proper object of christian compassion . paul he pities not himselfe because of his fetters he was in , but it was the bonds of sinne made him cry , oh wretched man that i am , who shall deliver me from the bodie of this death ? and good reason , for these spirituall evils of errour in judgement , hardnesse of heart , securitie , seared conscience , and the like , they leade us the assured way to damnation , as it is said in the words following , whose end is damnation . contrarily , outward crosses being sanctified to us , they bring us to heaven , as it is 1 cor. 11.32 . wee are chastened of the lord , that we should not bee condemned with the world . for those crosses are occasions of good affections , purging the heart from deadnesse and fleshly trust , they draw us to god ; and therefore spirituall danger , is the proper object of pitie . it is otherwise with us , wee lament christian bloud-shed ; but how many soules are carried into error dayly , turned to poperie , and no remorse , no pitie . there is great need thereof both in the magistrate and the minister , that they should bee moved to provide remedies against such mischiefes . and let us be farre from envying such as are in ill courses , let their outward pompe be never so great , rather lament their miserie : alas poore soules , how are they hurried , nay doe willingly runne to destruction , while they are blinded with those idle shewes of vanitie . but much more miserable is their estate that draw on others to mischiefe , that are brethren in evill : what other end can they looke for , but to bee as tares bound up , and cast into the depth of hell , being guiltie of as many mens deathes , as they are of ill examples in their passed life ? but for our selves , let not our soules come into their secrets , le ts mourne at the lewdnesse of some , and the danger of all : and to this end , let us consider duly of the afflictions of ioseph , taking heed of sensualitie , which as hosea saith , taketh away the heart . hos. 4.11 . moses saw the miserie of his brethren , and pitied them ; so should we consider of the danger of popery , of schisme and rebellion , and this will breake our hearts , and cause us with ieremie to mourne in secret for the sins of the times . ier. 13.17 . vers . 18. they are the enemies of the crosse of christ. in these and the following words , is a description of these in ordinate walkers , which the apostle speaketh of , they are described by their disposition : first outwardly , that they are enemies to christs death . then inwardly , their bellie is their god , they glorie in their shame , and they minde earthly things . then by their end , which is damnation . they are pointed out and described to us , to the end wee might take notice of them : by the crosse is not meant the signe of the crosse , as the papists fondly imagine , but christs death on the crosse , whereby was made satisfaction , and redemption , and reconciliation . the enemies of this crosse are ; first , such as added thereto the ceremoniall obedience to the law , and their owne satisfactorie workes . secondly , such as are carnall , denying the power of christs crucifying , in not crucifying their affections . thirdly , such as could not indure , of suffer for the testmonie of christs crucifying , and therefoe to avoid persecution , they pressed circumcision with christ , and so were enemies to his crosse : gal. 6.12 . such were the enemies thereof then , and such have wee now of the papists , let them brag never so much of their esteeme and reverence they give to the signe thereof , while they seem to kisse it , they betray it iudas ▪ like . for while they teach merits , satisfaction in purgatory , indulgences , & the like ; they make the crosse of christ of none effect , whic his onely and wholly sufficient in it selfe . and whereas they say they doe adde , they take nothing from the sufficiencie of christ ; i answer , circumcision was added here by these , who are notwithstanding condemned : for as to joyne poyson with wholesome meate takes away the nourishment of the meate , so if we be circūcised , christ shall profitus nothing , and grace is no grace , where there is merit . rom. 11.6 . againe , consider the equitie thereof in naturall reason ; can it be thought likely , that god should become man , to doe any thing which lies in the power of man to patch up and make good or else its unsufficient ? shall finite corrupt man be able to make an infinite worke perfect ? no , god will not give his glorie to another , and will he part with his glorie in this great worke ? which propounds his glorie as the maine end thereof ? ephes. the 1.6 . and 12. verses . fourthly , there are another sort of enemies , such as cast not themselves on the merits of christs crosse , those whose consciences were never convict of sinne : abundance there are , who glorie in their proud presumptious swaggering courses , shewing that they are either blinde or starke mad ; they wilfully runne to perditiō , they wil not heare nor be controuled . others that see their fore-passed life how wicked it hath bin , they are so far from casting themselves on christs merits , as they despair , & grow more & more obstinate therein , even to their own destruction , either by not seeing the merits of christ , or through want of confidence on thē , though they see his righteousnesse to be above their sins : and some are so detestably wicked , as because they see no salve for them , they run desperatly into a custome of sin , & continue therin to their death . as we would desite to avoid this fearfull estate and condition , so let us take heed of custome of sinning , for that wil make us senselesse , and will move god to give us over . and therefore let us take heed that we receive no the grace of god in vaine , it being so freely proffered to us . and to this end , know that so far as we suffer our lusts to over rule us & we not crucifie them so far we are enemies . for while we know and consider christ , as crucified for our sins , it will make us ( if we have any grace ) think of sin as of a thing that deserves to be crucified , and hate that , that caused the death of our deere savious , for they were the cruell tormenters of christ. and if we embrace christ , we shal have the same affectiō to sin that christ had , for christ wil not lodg but in a hart humbled for sin . and the estate of those men is miserable , that are so farre from crucifying lusts , as they thrust themselves upon all occasions of temptation and sinne , and esteeme them as their onely enemies , that tell them of their unchristian courses : surely , however they may daube for a time , yet their outward profession will never administer sound comfort to them , but they shall finde bitternesse at their latter end . there are yet another sort of enemies ; namely , such as will indure nothing for christ : who notwithstanding bore his crosse , and bids us take up our crosse of reproach for religion : some will indure any paine , travaile , danger and watchings for riches or ambition , but dare not speake a word , or appeare in christs cause , are not these enemies ? shall christ out of his love come from heaven to the basest abasement for us , and shall not wee indure for a while here , seeing it is also for our owne good , and we are gainers thereby , and considering that christ called us to suffer ? for while wee live here , and imbrace true religion , there will ever be a crosse and shame in the world , accompanying the profession thereof , if it bee sincere . preachers therfore that preach not christ plainly , and boldly , and hearers that come to the hearing of the word rather for rhetoricall flourishes , wittie sentences fit onely for discourse sake , even thus farre they are enemies . for if christ bee not preached mainly and chiefly to this end , to amend the lives of men , to winne soules to christ. and if men ( comming to heare ) come not even for this end mainly , to be bettered in their salvation , to bee strengthened in grace , they shall be damned as enemies for this ; that the meanes of salvation they prophane and despise . and therefore , let us abase our selves for our sinnes , and magnifie gods goodnesse , in affording meanes of salvation . labour also to shew how wee profit by suffering for the gospell , and count it an honour , and rejoyce that wee are worthie to suffer for christ , labour to overcome the world and our lusts , and to honour christ even in his meanest children : if the love of christ will not constraine us , no motives will draw us . vers . 19. whose end is destruction . the word signifies a rew●rd , and is translated , and taken often for an end ; because reward is given at the end of the worke : and thus is salvation called a reward for goodnesse , because it is given at the end of a holy life . the other word signifies damnation or destruction , which implyes all things tending to , or accompanying the punishment of a wicked life : and the connexion of these words with the former , may be thus framed ; hee that is an enemie to the cause of life , is an enemie to life , but those that are enemies to the crosse of christ , are enemies to the cause of life , and to that which saves them ; and therefore they must needs be destroyed : this made the apostle judge of them thus , and withall be saw they were void of grace , and were incorrigible : and from hence we may inferie , that wee may in some sort judge of the spirituall estate of men , even while they are alive ▪ for as astronomers can judge of eclipses , and statesmen of the continuance or danger of the state , and physitians of the event of diseases , by the course of naturall causes ; so in religion , there are predictions on good grounds , what will follow of ill courses , tending to dam nation . but more particularly , there is a three-fold judgement . first , one by faith , which ( concerning our selves ) brings certainty , and so wee are able to judge of our selves . secondly , there is a judgement by fruits ; comparing mens disposition and state , with their fruits , and so wee say , if men walke riotously , we can inferre , surely he is in no good estate : by their fruits shall you know them , saith christ. thirdly , there is a particular revelation of gods spirit , this the prophets and apostles had , but now we have no such rule ; yet by the fruits and course of men , it s an easie matter to judge , what the end of those men will be , following those courses ; for gods word is the same now that it was then . indeed , when wee judge men in things indifferent this is rash , and condemned by the apostle . rom. 14. for use hereof , let us learne to judge our selves , and know if wee breake wilfully the knowne rules of salvation , we are in a fearfull estate . and we should also submit to the judgement of gods ministers while we are here , and amend , for else looke assuredly for the sentence of death hereafter , from god himselfe , when there will be no revoking thereof . for though punishment may be deferred a while , yet assuredly it sh●ll not goe well with the wicked ( eccles. 8.13 . ) at the last . in the next place observe , there is an end to every way : for it is taken for granted that they have an end , and surely wee will not , nor cannot be alwayes as we are , wee are labourers , and there is a time of payment of our wages . and therefore wee should looke whether our wayes doe tend , there will bee an end of this life , but damnation shall be without end . we should also bee inquisitive to see if wee be out of this way , that we may be reformed , for these worldly pleasures must end in eternall vengeance , and this life is but a way to that end . and in the third place learne to bee patient , when wee see the wicked runne on in a broad high way , what though they be admired here , and lifted up , they are but condemned persons : and therefore envie them not , seeing we would be loath , upon serious deliberation , to change estates with them . observe wee further from these words , that god will judge eternally , not onely for grosse scandalous sinnes , in the course of our life , but even for errors in judgement . for wee must judge aright , as well as affect aright , and god hath no service from corrupt judgements . those that joyne mans merits with christs merits , they cannot relye on god alone , neither can they rejoyce in christ , christ hath but halfe of them : therefore let us keepe the virginitie of our judgements , prostitute them not to lyes , but reserve them chaste and pure to christ. and secondly , take we heed how wee converse with such as are of corrupt judgements , they are gods , and christs enemies , and will labour to bring us into their wayes , and then assuredly let us looke for their end . it s reason that those with whom we converse here , wee should converse withall hereafter . vers . 19. whose god is their belly . these words , doe partly shew the inward disposition of these m●n , by bellie , in this place hee meanes in generall all contentments , and worldly pleasures , whereof these teachers being satisfied , they lived at large , and at ease . but how may they be said , to make their bellie their god ? i answer we may be said to make any thing our god. first , when we count it one , as some of the papists have esteemed of the pope , as of an essence betweene man and god , and some emperours have required themselves to be so esteemed , and adored as a dietie . secondly , when wee give such affections to it , as are onely due and proper to god , as to trust in it , to repose content in it , to joy in it , and so is that sentence true , amor tuus , deus tuus . thirdly , when wee use actions of invocation and adoration thereto : and thus the papists make saints their god , attributing such power in working to them , as is onely proper to god. fourthly , when wee bestow all labour to giv● satisfaction thereunto : for explication , these men gave the intention of their most inward affections , to procure content to their lusts , all their labour was to this end , and so quieted themselves in the injoyment of them , and as they made their bellie their god , so their belly acted the part of a god , in giving them lawes , bidding them to doe , proiect , devise this or that , undermine such , and grounding them in this first fundamentall law . thou canst not live long , neither wilt thou live well therefore while thou livest live for thy pleasure , take thy ease , and from thence inioynes them to use all meanes thereto , take all acquaintance , undermine all that crosse thee : and all to this end , that thou maist have thy ease . as it was then , so now is it with the papists their successors : all the differences in religion betweene them and us , are by them grounded on the bellie , that is the monarchie of the pope , and worldly pompe , and masses invented for idle priests , latine prayers , little or no preaching , onely that the people being ignorant , they might more easily command them . if their errors were not invested in gaine , wee should soone accord , their worship , especially the manner thereof , onely to delight the sense . and among our selves , many are not wanting that make profession of religion , but denie the power thereof : so long as religion and outward content doe meet , and when religion brings preferment , all will be religious , for they live by no rules . but those that their lusts prescribes , morning and evening taking care for the flesh , how to bee rich , how to live at ease , and for this will sell their birthright in happinesse , refusing the word , refusing good companie , yea heaven it selfe . and this justly comes as a iudgement for mans first rebellion , when men will not serve god as they should , they are iustly given over to the service of those that are no gods. but it may be asked , may wee not seeke to content our flesh ? i answer , wee may respect our bodies , and there is a due honour that belongs to the outward man , but we must so seeke for them , as in the first place and principally we seeke the kingdome of heaven , and is righteousnesse , and then god hath promised to cast these things upon us . but when wee breake order and measure , being first and principally carefull for our lusts , the divell knowing our haunts offers baites fitting for our humours , and wee like filthi● swine devoure our owne destruction . and therefore to avoid this , let us set the feare of god and damnation before our eyes , and if we use not these things moderatly and soberly , let that in rom. 8.13 . be as a flaming sword to keepe us from the way to destruction . if we live according to the lusts of the flesh , we shall die : and therefore , as strangers and pilgrims let us abstaine from fleshly lusts , which fight against the soule : against our comfort here , and our happie estate hereafter . secondly , let us avoid the companie of condemned persons , but looke on them with a kinde of horrour , and detestation of them , and and passe not for their wicked censures , their end is damnation , and their bellie is their god. but because the best are drawne away by these pleasures , let us observe some directions ; and first , let us see the reasons why we are thus inveagled with them . first , these earthly contentments are present to our sense : the other onely are present to faith , which the carnall man lookes not after , neither cares for . secondly , wee nusle up our selves in an opinion of the necessitie of these things , seeing the present use of them , and wee see no present use of those better things . thirdly , these things are bred up with us , and wee are acquainted with them from our infancie : and so they pleade prescription , and when we are thus taken up before , religion comes after , and very hard it must needs be , to keepe our mindes lifted up , and yet is it most necessarie to be , for lusts doe drowne men in perdition , 1 tim. 6.9 . but for helpes in this estate of ours , observe first , with due consideration , the nature , dignitie , and excellencie of the soule : that it is a spirit of an excellent beautie , adorned with understanding and judgement , not made to cast off the crowne , submitting it selfe to the rule of every base lust , which indeed is the onely happinesse of the beasts , nay if happinesse consist in pleasing the senses , beasts are more happie than we , for they have neither s●●me without , nor conscience within , to disquiet them in the injoyment of their pleasures . and know also that this bodie of ours , being of that excellent temper , is a fabricke which was not made onely for to be a strainer for meate to passe through : the qualitie of the braine in man , the structure of the eve , doe testifie man was made for divine meditation , to contemplate of the workes of god , which it doth behold with the eye , as through a glasse . secondly , wee must know , by giving our affections to these things , we are made like the things we affect : for the soule is placed in the middest , as it were betweene heaven and earth , and as it affects the one or the other , so is it fashioned ; if we love the flesh we are flesh , if wee follow the spirit , wee are transformed to its likenesse . thirdly , consider that god is better than the worshipper , else is hee mad that will worship it ; but the bellie is baser than our selves : reason teacheth us the pleasures of this life end in death , when our soules must still continue after all : now to seeke such pleasures as cannot continue with us is madnesse , as appeares even by the light of reason : and therefore are of more power with naturall men , than pure religious truthes , but for those that are called ; the scripture puts them in minde of the last day of judgement , and telles them that they are made for heaven : and such are therefore to set their mindes on things which are above , where christ sitteth on the right hand of god ; col. 3.1 . and when they begin to grow worldly , and to follow their belly , it calles them backe with a but know for all this , god will bring thee to judgement : which duly pondered , cannot but be as a hooke in our jawes , to bring us back to a more diligent watch over our wayes . vers . 19. and whose glorie is in their shame . a second part of the inward disposition shewing , that they glorie in that which brought shame to them for circumcision was a ceremonie given to the church when it was but in the infancie , and for them that were borne in the strength of the church , being well growne , to glorie in such beggerly rudiments was shamefull ; in the words , first consider the affection , second the object or end : for the word implyes both : and in the first consider the sinne , then the cure . the sinne that is reproved in them , is vaine-glorie ; that is , glorying in a thing not to bee gloried in , and it is grounded upon pride , which is a desire of excellencie in vaine things , and it is for the most part in vaine injuditious men , who ordinarily doe glorie in things that tend to shame . these philippians saw that paul was now committed , the doctrine hee taught they thought was not good enough , they would be wiser than he , and of deeper reach . and thus even within the p●le of the church , what a scandall is it that men should glorie in a gracelesse grace of swearing ? filling up rotten discourse , with new devised othes . and others glorie in their foolish ( conceipted ) gallant apparell , which was for no other end , but principally to cover shame , is not this to glorie in shame ? and much more those , that blaming ( as it were god ) for making them no fairer , will mend the workmanship of god by painting : these while they seeke to keepe outward blemishes from the eyes of men , doe discover to the whole world , that they have a spotted rotten heart within them . and indeed , it s too common for men ill-bred up , to thinke admirably of themselves , when all their courses are meere vanitie : he is the onely man of accompt , that cannot put up a crosse word without bloud : is not this to glorie in shame ? when as its the glory of a man to passe by an offence , and they are the best men , that can overcome themselves . and as helpers on of this vaine boasting , we have a generation of ignorant unsetled understandings , that admire at such shamelesse boasters , and so are causes of strengthening such in their vain-glory , such are flatterers of great men : let them remember what is denounced against such , woe be to them that call evill good , and good evill . in the next place , shame is not onely the object of vaine glorie , but the end : they that are vaine-glorious , shall bee brought to shame at length : thus is it sayd of babylon in esay , and mysticall babylon in the revelations : though she say i sit as a queene , and shall seen● mourning , yet stall her plagues come in one day , death , and destruction , and mournlng . isa. 47.9 . & 51.19 . revel . 18.8 . for god hath knit vaine-glory and shame , a punishment proportionable and fitting to the sinne , and striking the offender most neere even to the heart and thus did god meete with achitophel , absalom & haman they sought vain-glory , and their ends were shamefull , & such shall be the end of all such , as boast that they can doe mischiefe like doeg : psa. 52. and the righteous shall see , and feare , & laugh at them . for use to our selves , therefore let us take heed of this sinne . for by nature , the best of us are subject to it , we are all inclinable either to glory in such things as we should not , or to receive glory from such things as wee ought not , or else to glorie after an inordinate manner , and in that measure we glorie amisse , in that measure wee consult shame to our selves : glory we may , but it must bee well grounded , and in a right manner . and to the attaining thereto , we must first labour for a sound knowledge of god , and for a sound dependance upon him in all things , and also labour for to see our owne estate , and our many wants . for wanting this knowledge , men glorie in merits while they live , but when they die they grow ashamed of their courses , and blinde judgement , for while they live , they judge of themselves by their owne conceipt of themselves , which is grounded either by comparing of themselves with those that are worse than themselves , as the pharisee , that thanked god he was not as the publican : or else upon the conceipt that shallow persons have of them . but these are not rules for us to follow , look rather what sayes the humbled conscience , what sayes gods word and his iustice , and take example of the apostles and holy men of god , that gloried in the lord reconciled to us in christ , who is made to us wisedome , sanctification , and redemption . 1 cor. 30.31 . rejoyce that our names are written in heaven . luke 10.20 . rejoyce that we understand and know god to be ●ust and mercifull . ier. 9.23.24 . glorie in the testimonie of a good conscience , that we are true christians , though but weake : 2 cor. 1.12 . secondly , we should be content with the judgement and approbation of god , and hearken to the admonitions of his ministers , and care not for the censures of the world . thirdly , take wee heed of the first beginnings and motions of sinne : at the first they are ever modest , the worst man that ever was , was not shamelesse in sinne at the beginning , but giving way to sinne by little and little , loses all shame , and causes at last corruption in judgement , and justifying a mans selfe in wicked courses ; pleasures , riches , and such things , they are like a vizard , onely an outside of beautie , or like one that vaunteth himselfe hee can act the person of a king , but is in himselfe a bondslave : they act their parts here on this worldly stage for an houre , and leave all their followers in eternall bondage forever . therefore let us not bee ashamed for christs cause , but stand out , labour for sinceritie now , and wee shall have glorie hereafter , which as the light , shall increase , when as the candle of the wicked shall be put out . vers . 19. who minde earthly things . to minde , in this place is taken largely , to thinke upon , remember , desire , joy , and to have all the soule exercised . earthly things , that is lusts of the flesh , lusts of the eyes , pride of life , pleasures , and profits , and honours : which are therefore called earthly , because they are conversant about earthly things , and because they make their followers earthly minded : and lastly , they are called earthly , in opposition to those that are heavenly : and thus in particular , those that minde honour are ambitious ; those that minde riches are covetous , if pleasure then they are voluptuous , and all of them are earthly . for as the ocean is but one , and yet divers parts thereof have severall names , so worldlinesse is but one sinne , yet having many kindes , it hath also divers names . the observation that hence we may gather , is , that the earthly disposition and minde , is the temper of that man , who is in the estate of damnation : for the minde of such doe shew a dead soule , estranged from the life of god : to be carnally minded is death , saith the apostle , rom. 8.6 . for a man lives as hee mindes and loves . secondly , earthly disposition is opposite to god , so rom. 8.7 . the carnall minde is enmitie against god. observe we further , the apostle describes not these by any notorious grosse scandalous sinne , but by the inward disposition of the heart ▪ for outward actions are onely effects and rivers flowing from the spring of corruption in our hearts . whence we may note , that god lookes to the inward frame of the soule in men : and therefore though in the eyes of men , a man may be without spot , yet is his corruption that is within , open and manifest to the all-seeing eye of god. and therefore , from hence we are to be stirred up , to humble our selves before god , by examining our hearts , and laying open our most secret corruptions . and secondly , this ought to comfort us , that though in our dayly practice we often fall , yet god in his goodnesse lookes at the inward frame of the soule , and accepts of it . thirdly , this justly layes open the folly of mens censures : if a man breake not out into open outragious sinnes , they esteeme and commend such for good men , though it may bee his soule is full stuffed with atheisme , revenge , and all manner of villanie . fourthly , this should teach us to condemne our selves , even for our sinfull thoughts : for know , though thou livest without danger of mans law , thou maist have a rebellious minde opposite to the divine law of god , by which thou shalt be judged . yet seeing for this present life , wee stand in need of earthly things , and are not to cast off all care of them , let us hearken to some directions in the use of them : for riches and other necessaries , god sends them unto us to be as meanes to sweeten our pilgrimage here . in the using them , take heed they doe not possesse and take up our whole heart , immoderately labouring after them , and before any spirituall grace : this the apostle blames in these men , he saw they made religion to bee subordinate , and to give place to their worldly lusts , and that as he cared not , if by any meanes he could attaine to the resurrection of the dead : so they contrarily cared not , if by any meanes , through any crosse or losse whatsoever , they could attaine to riches , honour , or the like ; yea , if religion stood in their way , though it were with the losse of religion and a good conscience . secondly , we must take heed that wee use these earthly things so , as to draw good out of them , and to imploy them to good ; labour we to see god in pleasure , in rich●s , and in our abundance , knowing and esteeming of them , as a beame of the bright sun-shine of gods favour to us , and thus to be lifted up , to admire and praise his goodnesse . thirdly , make them instruments of mercie and bountie : it s an excellent way to further our accompts , so receive the good as wee avoide the snare , the way is not to hide our talents in a napkin , to enter into a monasterie , to live idle ; but to occupie , use , and imploy them in the service of god , and of our neighbours . to conclude , let us so use them , as they be helpers of us to a better life , not binderers : for wee are in an estate betweene two , in a warring and conflicting estate , even as a peece of iron betweene two loadstones , and know not which way to leane , and yet may offend in the excesse of either side . and therefore let us observe some signes , whereby we may know whether we bee right or not . and first of all , this affection of love being the primarie and principall part , is knowne by other affections . if therefore our love bee set on the world , we shall greeve and vexe our selves for worldly losses , and fret and be chafed when wee are crossed in them : and this made ahab so lumpish , as nothing could comfort him but naboths vineyard . secondly , let us observe whether our labours and indeavours are carried : what wee talke of most , what thinke we or meditate wee on , first and last , morning and evening , if wee observe our carriage , it will discover our minde . such , are also opposite to any religious good course : he that is rich , bitterly opposeth goodnesse , and therefore it is that christ said , yee cannot serve god , and mammon , and concludeth ; it is harder for a rich man to get into heaven , than for a camell to passe through a needles eye . but to cure this sore , let us fetch arguments from the nature of the soule of man , and the nature of these things , and consider the incongruitie betweene the soule , a pure heavenly spirituall essence , and base earthly corrupt things , dust was made meate for the serpent by a curse , and not for man. and remember , the god of truth hath threatned vengeance against his dearest children , that doe not mortifie their carnall lusts . abhorre we therefore , the first thoughts of this sinne , and divert our soules to higher thoughts , and bee humbled , shaming our selves for debasing our soules in that manner , else will god take us in hand , for he will not suffer his children to surfeit on the world , but will bring them backe , that they shall see and know , all is but vanitie and vexation of spirit . vers . 20. for our conversation is in heaven . t●e word translated here for , in the former translation is but , and so it depends on the fore going words , some walke as enemies to the crosse of christ , &c. but our conversation is in heaven . if it be as it is here translated , for , then doth it follow the 17. ver . mark them that walke as ye have us for an example , for our conversation is in heaven : shewing the reason why he was so confident in propounding his example to bee imitated : which way it be taken it is not much materiall , onely from the opposition between those examples he speakes of immediately going before , and is propounded in this verse . note that in the church , there are alwayes men of divers dispositions ▪ some ever goe with the current into mare mortuum , and others ever against the streame , like the starres that are carried with a secret motion of their owne : notwithstanding that in this world , they seeme to be carried by the violent motion of the common course of men . and this was first , in gods eternall decree , that their should be perpetuall enmitie between the seed of the woman , and of the serpent . secondly , there is a difference in calling ▪ some onely outwardly , some inwardly by his spirit . many are called , but few are chosen . thirdly , they differ in their rulers : one are governed by the divell , and led captive to doe his will , others by god. fourthly , in regard of their conversation : some are heavenly minded , others are altogether earthly . fifthly , their ends are different : the way of one is upwards to heaven , the way of the other is downward , tending to the gates of death , even to hell . but to come to the words ; the apostle saith , not my conversation , but our conversation ; implying , that those that meane not to bee of the number of those that have their end in damnation , they must bee of the number of those of a holy conversation . the word in the originall , signifies most properly a freedome , or a burgership : so as from the metaphour , we may gather thus much . that heaven is a citie , and all true christians are citizens , and inhabitants of this citie : for as it is in the citie of this world , so may it be said comparatively of this citie and the inhabitants . first , it s under a governour , who is the lord christ. secondly , it s governed by law , which is gods law . thirdly , it hath a store-house of all good things , as of food , and of other of the like sort , which is heaven , for it hath bread of life , it hath rich and plenteous treasure . fourthly , it hath liberties , they are free from sathans tyrannie , free from the lawes curse , and condemning power , and are all kings , and shall all raigne , they shall bee free from all weaknesse , from ill comp●nie , from temptation , the lambe shall be all in all , glorious things are spoken of thee thou citie of god. fifthly , they speake one language , the language of canaan , the language of the beast they abhorre . and lastly , their carriage is alike : grave like citizens of heaven , their faces are still as they were going to ierusalem , their continuing and abiding citie , for while they are in this life , they are still as it were in the suburbs . hence , we may gather divers grounds , that while we live in this world , a christian is but a pilgrim and stranger : heaven is his home , and this life is but a way , and he a passenger . and thus david accompt●d of himselfe , though a king , yet but a stranger , both himselfe and his fathers : and therefore , as a passenger , hee provides for his journey , he stands not for ill usage , cares not to looke after delights in the way , but uses them as advantagious to his journey . and secondly , hee is inquisitive after the way : fearing he should goe amisse , and furnisheth himselfe with cordials , to cheere him and strengthen him in his journey , he inquires after the guide of gods spirit , to be as the pillar of fire to guide him in the darknesse of this world . thirdly , hee is well provided of weapons , against such enemies as hee shall meet with in the way : he hath the shield of faith , and the sword of the spirit , which is the word of god. the second ground that arises hence , is that a christians indeavours are of a high nature : his looke is high , his soule and minde are ever upward , casting all burthens of earthly cares and delights from him , that hee may freely mount up in the presence of his maker . thirdly , this carriage of a christian is not by fits , but it is his trade , his conversation , and course of life , in all things he lookes to heaven , his course is by rule , and by law : whatsoever he does , he does as in obedience to god chiefly , with all his power , as approving himselfe to god , in whose sight he ever sets himselfe : briefly , hee doth all things as a citizen of heaven . fourthly , we may also ground hence , that a christian may have his conversation in heaven , even while he is here alive : for hee is borne anew , having received the life of grace , god requires not impossibilities , but alwayes gives abilitie to the discharge of that which hee injoynes . but in particular , how may a christian bee said to be in heaven , or to have his conversation in heaven . i answer , a christian may be said to bee in heaven ; first , as in his head christ iesus , who is in heaven already , beeing gone to prepare a place for us . secondly , he is there by faith : which makes things absent as present : and so it is that abraham saw christs day , and was glad ; and therefore is faith called , the evidence of things not seene , heb. 11. thirdly , a christian is in heaven by his hopes . fourthly , he is there by his desires , animus est ubi amat . fifthly , a christian is in heaven , when as his meditations are there : when his thoughts are thereon continually busied , as st. paul was , when in admiration of those joyes he crieth out , o the depth both of the riches and wisedome of god! rom. 11.33 . sixthly , hee is there , when by continuall prayers to god , he hath an inward admittance to the throne of grace , where hee may freely open his heart to his god , and therefore it is that those that are christians indeed , are often in this dutie . fifthly , hence we may gather , that the glorious estate in heaven , is of the same kinde with this life of grace , onely differing in degrees of happinesse : both estates are free ; there onely a freedome of glory , here a freedome of grace , both are estates of redemption : there wee are redeemed from sinne , and death , and the divell , here we are onely redeemed from the power of them ; there have we the full harvest , here we have the first fruits , here wee are heires by faith , there by full possession ; to all of us christ is all in all , onely there hee rules immediately , here he rules by meanes , by his deputies . there they have communion with the saints , here we also have communion , though we live amongst the wicked . there they praise god continually , here we indeavour it continually . there they have communion with the beatificall vision , here wee have communion with the ordinances which will bring us to it . and therefore , let such as intend to be saints hereafter , be saints here , and live by the lawes that are given us from heaven , and that they live by in heaven : for the kingdome is in such sort one and the same , the kingdome of grace , the preaching of the word , is called the kingdome of heaven , as well as the kingdome of glorie ; and men doe thinke in vaine ever to enter into glorie , without comming in at the gates of grace , as appeareth out of the apostles argument , 2 pet. 1.10 , 11. give diligence to make your calling and election sure , for so an entrance shall be ministred unto you abundantly , into the everlasting kingdome of our lord and saviour iesus christ. and to this end , amongst many other , observe with me these following directions . first , for a preparation , heare the word of god , for by this wee are in heaven in part already , for where the word is preached , there is the presence of the blessed trinitie , and the holy angels bringing downe heaven it selfe to us , teaching us in the lawes of that kingdome . vse reading also , for even thereby wee talke with the saints , who wrote those things for our instruction , and that spirit that guided them in writing , will also guide thee in reading . receive the sacraments often , for these ordinances are the heavenly manna to us , and and strengthen us in our way , to the spirituall canaan . secondly , rejoyce in often communicating with the saints : these earth moles that are delighted in coeno , not in coelo , all companie is alike to them , but a christian will here converse with such , as hee shall be with hereafter , and the saints have found much helpe this way , even saul in the companie of prophets , became a prophet , and the most earthly man that is amongst good men , in good discourse , will sute himselfe to them , and indeed good discourse is of much availe this way , if it bee frequent as it should be . i inforce it not as a dutie to be done at all times , but it should be oftner than it is . thirdly , vse such meanes as are of force to subdue the hinderances of this disposition : such as are lusts of youth , which ought to be tamed by fasts , and such watchfulnesse that may make us at the length wise , for so ●acre as wee overcome our lusts , so farre we have our conversation in heaven , and therefore wee must often in private watch , and in private pray ; as the scripture saith , we must watch unto prayer . fourthly , vse much meditation : bee ever setting our mindes something to this end , that our affections may bee wrought upon , to forsake the world with detestation , and to love and imbrace heaven , and for this dutie wee ought to redeeme some time continually . thus principally enoch walked with god , and david , though a king , meditated in gods law day and night . and from this dutie , let us bee brought to a holy use of soliloquies : checking and shaming our selves for following these pleasures , for unthankfulnesse , and want of cheerefulnesse , as david why art thou cast down o my soule , why art thou so disquieted ? by these recollections a christian is indeed himselfe , and for the present , even seated in heaven . in the last place besides ejaculations , use dayly a set prayer : for thereby wee ascend into heaven , and are fitted thereby to be more and more heavenly , it s the trade of citizens that make them rich , this is our trade , to trade by prayer , with that heavenly citie , where our treasure is , and by it wee shall grow dayly in riches . thus is our soule strengthened , and our affections stirred up to converse with god , and thus come wee to set our faith in heaven , together with our love , where our father is , where angels and saints , our citie , and eternall happinesse is , thus is our hope strengthened , which carries us through all afflictions undauntedly , and so is a heaven to us before hea●ven : and thus are our ●esires in heaven , to be at rest , to bee with christ , which is best of all . but some will say , wee cannot alwayes intend such things as these , we have our callings , and are busied about earthly matters and cares ? i answer true it is , yet in the use of these things , wee may bee heavenly minded , for god in mercie appoints us callings , to busie our mindes about , which else would bee delving in the idle pleasures of sinne , onely he requires , that we in the first place seeke for heaven , we shall not continue here , but wee are travelling still , and therefore it is good for us ever to redeeme some time for heaven , that wee may come with more speed to our journeyes end . secondly , as a helpe to us , hee hath left us his saboths , in pitie to our soules , which else would altogether be rooting in the earth : let us have a care of the well spending of them : for by this we pay homage to heaven , and are put in minde thereof . thirdly , everie day redeeme sometime for meditation of the vanitie of this world , hereby will our untunable soules be still set in tune , and for our callings , every day sanctifie them by prayer , and then all is cleane . fourthly , goe about them as in obedience to god , knowing that god hath placed us in these callings , and he looks for service in imploying those talents bestowed on us , and in our serving one another . and let us indeavour to shew what our religion is , in avoiding the corruptions of our callings . labour also to see god in every thing , in crossing us , in incouraging and assisting us , and this will stirre us up accordingly to pray continually , & in al things to give thanks , and it will make us feare alwayes , for the same care and love of god that brings us to heaven , doth guide us in our particular actions and callings . and in other matters use our selves so , as we by these things raise our mindes on high , for there is a double use of the creatures . first , temporall , and from thence a spirituall use is raised ; thus did christ , by considering water , he was raised to think of spirituall regeneration and washing : and thus we should doe , labour to see god in his creatures , and thus shall wee helpe our soules by our bodies , god will have it thus ; and therefore setteth downe heavenly things in earthly comparisons . lastly , wee must indeavour to make a spirituall use of all things as god doth : doth god send crosses on us ? then before they leave us beg a blessing , that they may worke his intended effect in bettering us . doth god blesse us with prosperitie ? pray that god would sanctifie it to incourage us on to good duties : so as in all estates wee may have our conversation in heaven . let no man therefore make pretence that he is poore , that he hath no time for this ; no , grace workes matter out of every thing , poore paul , nay paul a prisoner , see how he is busied . and the truth is , that worldly prosperitie is the greatest enemie to a heavenly minde that can bee . but the weake christian will complaine , that he cannot finde this in him , but he is still carried away with worldly matters , though hee strive against it never so much , yet the world goes away with him . to such i answer , strength of grace this way is not in every christian , neither is it at the first . paul had his destractions , rom. 7. from 15. to 24. yet must our labours and indeavors be that way : the sinne that is in us cannot hurt us , if we strive against it . god suffers his children to see their weaknesse , as he did deale with solomon , to humble us , and make us learne his lesson , that all is vanitie and vexation of spirit . let not such therefore bee discouraged , but cheerefully goe on in a good course , wherein the more we labour and strive , the more wee beautifie religion , and credit our citie , and draw on others to bee fellow citizens with us . and thus shall we free our selves from terrors of conscience , and from the snares of the divell , even as birds when they soare aloft need feare no snares . thus also shall wee get a portion here , for its the promise of the god of truth , that if we first seek the kingdome of heaven , al these things shal be cast upon us . thus also shall wee be sure of gods gracious and faithfull protection : who hath said hee will keepe us in our wayes . and lastly , thus shall wee end our dayes with comfort , woe bee to him that dies not to the world , before hee goes hence : but to him that hath his soule in heaven , even while it is in his bodie , this life is but a pilgrimage , and death is advantage . vers . 20. from whence wee also looke for the saviour , the lord iesus christ. these words lay downe such an estate of a christian , as is both a cause , and a signe , of heavenly conversation , and in them we may consider : first , that christ is in heaven . secondly , that there is a second comming of christ. thirdly , that christians expect it . fourthly , that this expectation is a cause of heavenly carriage . for the first , that christ is in heaven , wee have the scripture to warrant it : but the text is pregnant herein , we looke for him from heaven , ergo , he is in heaven . and therefore it s a grosse conceipt of the papists , that dreame that his bodie is every where in the bread , or with the bread , as the lutherans would h●ve it : the scripture determines that the heavens must contain him , that he sitteth now on the right hand of god , that he shall hereafter come to judge , and therefore he is not now here ; nay because he is not here , he sent us the comforter , the spirit , that shall leade us into all truth , as he himselfe expresly saith secondly , hence wee may observe , that there is another comming of christ , which yet is not fulfilled ; there is a two-fold comming of ●hrist , one whereby he comes in the fl●sh , this was his first comming : the second comming is in triumph , when he shall perfect our salvation . this appeareth by the desires of the creature , rom. 8. secondly , by the faithfull desires of his children , which cannot be in vaine . thirdly , to this end he tooke our flesh to draw us after him . fourthly , to this end he left his spirit with us to testifie it . lastly , he hath left us his promises , and prophecies thereof , witnessed by the angels , acts 1. this iesus shall so come , even as you have seene him goe into heaven . thirdly , that christians doe expect this comming of christ , is evident out of the words from whence we looke for the saviour , saith the text : the word looke signifies an earnest expectation , implying faith , hope , and patience ; faith is a ground of hope , supposing the promises which are grounded on an almightie god of truth ; now patience comes from hope , so as the word implyes thus much : wee hope , we beleeve , we patiently waite for the second comming of christ. this is the disposition of every sound christian , and it begins with the beginning of our new birth : for so ( 1 pet. 1.3 . ) it is said , we are begotten to a lively hope : and ( titus 2.13 . ) the grace of god once appearing , teacheth to looke for the blessed hope . for as in nature , the seed desires growth , every thing desires perfection , so much more in grace ; where once it is setled , it continually desireth a more perfect estate , untill the comming of christ , when it commeth to the top and pitch thereof . secondly , there is such a relation betwixt christ and us , wee being contracted to him here , as there is a continuall longing for the consummation of this marriage , even as the time betweene the contract and the marriage is a continuall longing . thirdly , our estate here is a warring and laborious estate , and a painfull service , and therefore what marvaile if a saboth , a peaceable , victorious , and triumphant estate bee sweet , and to be desired . hence we may learne , that the estate of the children of god here is imperfect , for they are under hope of a better estate ; before christs time , they expected the first comming of christ : so it is said of abraham , that he longed to see christs day . now after christs first comming , we looke after his second comming when we shall be perfected ; and thus the soules in heaven , are in expectation of a further happinesse . and this is the reason of the contrarieties of estate that are in a christian. hee rejoyces because he is under hope , but he sorrowes because he hath not already obtained the thing he hopeth for ; he rejoyceth because of his assurance , but sorroweth because of the crosses hee dayly meets with ; rejoyceth in the communion of saints , but woe is me that i dwell in meshek . we are kings , but over rebels ; prophets , but have much ignorance , for we see but in part ; priests , but daily polluted with the soile of this world , and therefore doe stand in need of continuall washing . thirdly , this expectation is not onely a worke of ours , but a grace wrought in us by christ , by vertue of the covenant , for god fits us with graces that have reference to our future happinesse , and it arises from love and patience , grounded upon assurance of an end and glorious issue , christ knew wee were to meet with enemies , and therefore gives us hope as an helmet and an anchor to keepe us from shipwracke , for hee is a saviour as well in saving us here from despaire , as hereafter from hell . this lastly , may serve for a triall of our estates , for many that thinke themselves to be good christians , thinke with peter it is good being here , its good for them to bee in this world , they feare the comming of christ , the very thought thereof destroyes all their mirth , it is to them like the hand writing on the wall to balthasar . the childe of god is of another disposition , hee is begotten to this hope , his desire is accordingly , his indeavour and labour is by any meanes to attaine to the resurrection of the dead . but it will bee said , that it s often seene that good christians doe not alwayes desire the comming of christ. to which i answer , it is true ; but it is caused by their carelesse carriage , and yet ever there is a spirit in them , to indeavour to doe something that may prepare for his comming : but a strong christian hath ever this desire , and if hee bee a mortified and growing christian hee never wants this hope , and comfort , and earnest longing , and therefore his prayer ever is ; come lord iesus . fourthly , we may observe out of the words ; where this hope is , and this expectation , it stirres up and quickens the soule to a holy conversation , it is propounded here as a ground of the apostles holy conversation . for it stirres us up to be pure , even as hee is pure , as it is ( 1 ioh. 3.3 . ) for wee are a holy spouse , and there will shortly come the marriage day , and fitting it is that wee prepare our selves fitting for such a husband . thus it was with the concubines of akashuerosh , though a temporall and earthly king , yet the custome was , they should bee twelve monthes before they came to the king : and much more should it be our dutie , ever more to bee prepared to come into the presence of our eternall heavenly king to meet with the bridegroome , because we know not how soone it may be , that he will come and send his angels for us , to appeare before him in glory , to call us to the wedding . secondly , this hope will stirre us up to doe all good duties , and to right performance of good duties , to doe all things sincerely , as in the presence of god our judge : and therfore not only the duty of preaching is urged upon timothy , but the manner , 2 tim. 4. who is charged by the lord iesus christ , who shall judge all at his appearing , that he should preach the word , bee instant in season , out of season , reprove , rebuke , exhort , with all long sufferance . and the apostle peter having declared the second comming of christ , thence inferres ; what manner of men ought wee to be in all godly conversation ? 2 pet. 3.11 . ) and indeed , meditation of the principles of religion , will informe us well in the manner of our duties , as in the nature of them , and thus shall we be fruitfull in particulars , according as our meditations are directed though the principle matters and objects of our meditation are but few . thirdly , this hope and expectation will stirre us up to pray for the consummation and bringing to passe the performance of all those promises which are to be performed before the comming of christ : as that the gospell should bee preached in all places , that the conversion of the iewes might be hastened , and the downefall of antichrist might speedily come to passe . and this hope will also incourage us and put us forward , that in our severall callings and standings , we should helpe on the performance of them , as much as is in our power to performe , by helping on the building of the church , and the inlargement of christs kingdome , and the confusion of his enemies . lastly , this hope will worke in us a sweet and comfortable carriage in all estates and conditions , carrying us through all impediments with courage . for yet a little while , and hee that shall come will come , and will not tarrie , and hee will come full handed . my reward is with me , ( saith christ ) and lest we should thinke it long before he comes , hee told us long agoe , that those were the latter dayes , and that the ends of the world were then come upon them . doe men then molest us , persecute and vexe us ? let us be comforted , hee comes that will tread all our enemies under our feet . do we find that we have but short spirits , that our graces are but weake ? let us not dishearten our selves , hee that keepes heaven for us , will give us necessarie graces to bring us thither : if we want , goe to the god of faith and love , hee hath promised to give us his spirit , to make all grace abound in us , never to leave us nor forsake us , till he hath perfected his worke , in setting us with him in glorie . but to proceed to the object of this expectation , it is christ who is described unto us by the saviour , whom hee calles also iesus , which signifies a saviour : and this he doth , to impresse it the deeper into his affections . but some may say , christ hath saved us already , what need is there therefore of his second comming ? i answer , it is to perfect our salvation : for redemption of our bodies , and glorious libertie are reserved to his second comming , wee looke not that he should die any more , but appeare as a lord of glorie in glorie , without humiliation for sinne , having already gotten victorie of it . the observation is , that christ is a saviour , and the saviour by way of excellencie : he saves all that are of his mysticall body , from all evill , and preserves them to all good , hee saves their bodies and their soules now from the power of all evill , and hereafter hee will free them from all evill , he is the everlasting saviour , while we live here his bloud runnes continually , this is the fountaine opened for the house of iudah , for sinne and uncleannesse , in it are we cleansed from the guilt and damnation of sinne , what would wee have more ? wee are kept by faith to salvation , 1 pet. 1.5 . let this raise up our soules are wee swallowed up with the sense of any miserie ? let us know that we trust a saviour that is every way absolute , that invites those that are sicke with sinne , to come unto him : and how can wee escape , if wee neglect so great salvation . heb. 2.3 . away therefore with all ●opish conceipts of meriting by our works . all glorie must bee given onely to his mercie , all that hee did for us was to the glorie of his grace , ephes. 1.6 . lastly , this should comfort us when wee thinke of the last day , to thinke withall , that he shall be our judge that is our saviour , and therefore should cast away all terrour from us , knowing that our head will not destroy his members , but that hee our husband being a great king , will also crowne us his spouse with a glorious crowne , therefore when wee see the fore-going signes come to passe , let us lift up our heads , knowing our redemption draweth neere . to goe on in the next place , christ is not only our saviour , but he is our lord : wherein we may see the apostles christian wisedome , hee useth such titles as may most of all strengthen his faith and affection of the present meditation , which being a point of the resurrection , a thing seeming contrarie to reason , to flesh and bloud : hee strengthens himselfe in this consideration , that he is the lord , who ha●h all power and authority committed to him , math. 28.18 . secondly , he is lord by title of redemption ▪ so as we are no more our owne but his , for he hath bought us with a price . thirdly , he is lord of the world , and of the divell by conquest , heb. 2.14 . fourthly , hee is lord over his church by marriage , hee is our husband , governing his church with sweetnesse and love . he is also the lord by way of excellencie above others , depending on no creature , hee is lord of lords . secondly , he is lord of body and soule , and conscience , punishing with terrors here , and damnation hereafter . thirdly , he is lord eternall , hee indures for ever and cannot die . fourthly , he is such a lord , as cannot abuse his authority , he cannot tyrannize , his grace and vertue , are of equall extent with his power . fifthly , he is a holy lord , holy , holy , holy , lord god of sabboth , that is lord of hosts . in all these , hee is farre above any earthly man , yea above all creatures . and therefore , it s a sweet estate , to bee under government and rule . they then that are lords here on earth , must consider though they rule and are above others , yet are they under the lord : thus did ioseph . therefore they must rule , but in the lord , it is his will , that must rule their wils . secondly , this should comfort christians : that they have such a lord , as is lord of angels , at whom the divells tremble : whom stormes , windes , seas , sicknesse , death , and all creatures doe obey . yet wee cannot challenge this comfort , but upon condition of our obedience : the apostle joynes lord and saviour together , to shew that he is a saviour onely to those that take him for their lord , to governe and rule them ; as he is our priest , he must also be our king , he comes by water to purge and wash us , as well as by bloud to suffer for us . the wicked they will not have this man rule over them , but they shall not say nay , god wil be a lord over them , ruling by his power , with a rod of iron hee will bruise them in peeces , none shall deliver them . if we will avoid this miserable estate , let us make him lord in us : thus shall we crowne him , and then he will crowne us with himselfe . vers . 21. who shall change our vile bodie . the words are plaine , and shall need no exposition : therefore wee will briefly come to the doctrines . and first , we may observe hence that our bodies are base : and thus are the bodies not onely of wicked prophane men , but of the servants and dearest children of god , all are vile , and that in these respects . first , in life our originall is base , wee are dust , and to dust wee must returne , and our continuance is full of change , subject to diversitie of estates , sicknesse , health , paine , ease , hunger , fulnesse . and base wee are , because wee are upheld by inferiour creatures . we enter into the world by one way , but goe out by divers deaths , some violent , some more naturall , and by divers sicknesses lothsome to the eyes , to the nosthrils , and especially when wee are nearest our end , when as our countenance is pale , our members tremble , all our beautie is gone . but after wee are departed , so lothsome is this our carcasse , it must bee had out of sight : yea though it bee the body of the patriarch abraham , gen. 23.4 . for as the bodie of man is the best temper , so the corruption thereof is the most vile , the best countenances of the greatest personages are the most ugly gastly objects of all others , by so much the more , by how much they were the more excellent , so much the greater is their change . and yet are wee not to conceive of this bodie , so as though there were no glorie belonging to it : for first , its gods workmanship , therefore excellent , and so excellent , as the heathen man galen being stricken into admiration at the admirable frame thereof , breakes out into a hymne in praise of the maker . and david could not expresse it , but sayes , i am wonderfully made . god made this his last worke , as an epitomie of all the rest . secondly , we are told that we owe glorie to our bodies : and therefore we are bidden that wee should not wrong our bodies , and the scripture speakes infamously of selfe-murtherers , as of iudas , saul , achitophel , they are branded with a note of shame and reproach . and god to shew the respect we owe to our bodies , hath provided to every sense pleasing recreations , as flowers for the smell , light for the eyes , musicke for the eare , to be briefe , hee made all things for the bodily use of man. thirdly , these bodies of ours are members of christ , redeemed and sanctified temples of the holy ghost , as well as our soules : and therefore we must take heed when wee read of the base termes that are given to the bodie , that we doe not mistake . for it is true , in regard it keepes the soule from heaven , it is the grave of the soule , but indeed it is the house , the temple and instrument of the soule , but being misused it proves an unto ward darke house , an unweldie instrument . wee are to take heed therefore , of the error of those who afflict it by writing and declaiming against it , or by whipping of it , when alasse it is the sinne of the soule , the unruly lusts and affections that are the causes of all rebellions in us , and if the body doth rebell , as often it doth come to passe since the fall , this proceeds from the corruption of the soule , yeelding to the bodie ayde to serve the lusts , and god hath appointed a religious abstinence as a meanes to tame such lusts and weaken them , which it were to be wished were used oftener than it is . but it will be said , are the bodies of christians base , for whom christ shed his most precious bloud ? i answer , while we live here we are in no better condition than others , as concerning our bodies . hezekiah is sicke , lazarus hath his sores , david and iob troubled with lothsome diseases , and thus its fitting it should fare with us . for first , christ laid us this example , he tooke our base ragged nature on him , hee hungred and thirsted , was pained , and death had a little power over him , and shall we desire a better estate than our master , our head had ? or doe we ever thinke to partake with him in happinesse , that will not partake with him in his mean estate ? the decree of god is , that to dust wee must , as all the rest of our fellow saints and servants shall . secondly , hereby god doth exercise our faith and hope : causing us to looke and expect a better resurrection , and by this meanes are our desires edged to a better life , for else would we set up our rest here , and make this our paradise . thirdly , as yet there is sinne in us , from the danger whereof though wee be deliuered , yet there is a corruption that remaineth behinde in us , and by this hee will teach us the contagion of sinne , and teach us to see how the divell hath deceived us , by the effects thereof bringing paine , torment , and lothsomnesse . forthly , it shewes gods wisedome in vanquishing sinne by death , which is the childe of sinne , for by it shall we be purged from sinne , from corruption both of bodie and minde , and thus is our base estate made a way to our excellent estate hereafter . wee must therefore moderate our affections to the best things of this life : health is changeable and will not continue , beautie is a flower of a stalke , the flower quickly fades away and perisheth , the stalke that is more base continues longest , flesh is grasse either cut downe by violent deart , or if by age , the longer it lives the baser it is , and increases continually therein till death , when as it is most base . it is therefore foolish for any to swell because of beautie or strength , which at the best , are but curious excellencies of a base bodie : and farre more sottish are they , that thinke to resist old age and gods decree , by trimming up and painting a withered stocke , this is not the way to conquer vilenesse . but if we will be rid thereof , labour for the meat that perisheth not , ioh. 6.27 . but that which maketh us indure to everlasting life , is with marie to chuse the better part , that shall not be taken away : meat for the belly , and the belly for meate , but god shall destroy both the one and the other . and let this be as a cooler , to quench the base wild-fire of love , and con●ider what is it wee so affect , it s but beautifull dust , a painted sepulchre , a body that after death will bee vilenesse it selfe , that while it breathes its full of rottennesse , the matter of wormes , supported it may be , by a carrion soule , that whether it willeth or nilleth , must leave it and goe into a farre worse place . and contrarily , in the last place , it should teach us to be at a point , cheerefully to honour god by sacrificing our selves to him when hee calles for us : count it no shame with david to be vile in the eyes of men for gods cause , if the worst could be imagined ( which cannot be ) we had as good perish with usage aswith rust . but this is the onely way to be glorious , to avoid vilenesse , even to sacrifice our bodies and all in a good cause : what though the world esteem vilely of us , as good for nothing but the shambles , rom. 8.36 . shall wee feare them ? no , feare him that can destroy both body and soule : it s better to goe to heaven without a limbe , than to goe to hell with a sound healthfull bodie , therefore men temptation of the world doe begin to provoke thee , say to thy flesh with bernard , stay thy time : ( the time is not yet to be happie . ) and therefore conclude , our soule is but a stranger here , wee must entertaine it well into this house of our bodie : it s but a guest , use it not basely , it s no ill guest , it gives us sight , taste , speech , motion , when it goes away , our body is but a dumbe , dull , base lumpe of earth . nay , when it is gone whilst the body is in the ground the soule having a most vehement and earnest desire to be knit to it again , puts god continually in minde of raising it up at the last day of the generall resurrection , and of glorifying it in a holy , eternall , and happy estate . secondly , out of the words wee may observe ; that these vile bodies of ours shall bee changed : this we receive as anarticle of our faith , and yet were it beleeved truely as it ought , it would worke a strange alteration in the mindes and manners of men , contrary to that they are now , and howsoever it is not imbraced , yet it remaines a grounded truth , that these bodies of ours sowne in corruption , shall rise incorruptible , 1 cor. 1.15 . it was foretold in way of consequence in paradice , for the head of the serpent could not bee broken but by conquering death , which is the last enemie : it was figured out unto us in aarons dead seare rod that budded , and ionahs deliverance out of the bellie of the fish , where he had beene 3. dayes and three nights . it was beleeved of all the fathers , heb. 12. and for securitie before the floud enoch , and after the floud elias , were taken up in their bodies . and besides , it is not contrarie to reason , ( i doe not say that reason can reach unto it ) for christ he is alive still , the dust whereof we are made , and whether we goe is preserved , it is not annihilated , and why cannot christ raise a body out of the dust , as at the first make it out of dust ? why should he not be as able to quicken dust now as at the first ? and especially , seeing the soule is reserved in heaven to this end , till the day of his second comming . nay it is not contrarie to the course of nature : we see every yeere summer comes out of winter , day out of night , youth out of infancie , mans age out of youth : and the apostle in the corinthians , thou foole , the corne is not quickned , except it die : nay wee see what strange changes are dayly wrought by art , and shall wee thinke gods almighty power cannot worke farre more strange effects ? the use therefore , is to instruct us if we beleeve that christ shall change these vile bodies , then sure the same bodies shall rise that died , for change is of qualities , it abolisheth not substances : and therfore iobs confidence herein is remarkable , iob. 19. whom i shall see for my selfe , and mine eyes shall behold , speaking of christ , so is it , 2 cor. 15.53 . this corruptible must put on incorruption , and this mortall must put on immortalitie , and the ancient creeds had , credore surrectionem carnis hujus . secondly , it s very unequall that one body should honour or defile it selfe , and another bodie should be honoured or damned : its comfortable therefore to us that love our bodies and honor them , that they shall rise againe , and wee shall injoy them for ever . thirdly , christ our surety hee raised the same body that was crucified , and therefore the same bodies here that fulfill the measure of the sufferings of christ here , shall partake of his fulnesse in glorie . a second use is for comfort ; is this a life of changes , let it not daunt us , but know they are all to end in glorie , and they all tend to bring us thither , we ever change for the better , and the last change of all is the best of all , and therefore let us indure these changes with a light heart . in the third place , who is the authour of this change in us , the text saith that christ shall change us , iob. 6.39 . and 40. i will raise them up at the last day , saith christ of those that know him and beleeve on him : hee is furthermore our head , now wee know the body must be conformable to the head , if it bee crowned the body is crowned : and therefore ( rom. 8.11 . ) the apostle saith , that if the spirit dwell in us that did dwell in him , the spirit that raised him up , will raise us up also . thirdly , christ is a whole saviour , he therefore will raise up our bodies as well our soules , for he is the saviour of both , he hath delivered both from hell , hee will raise up both to heaven . fourthly , he is the second adam , as wee did beare the image of the first adam in corruption , so must we beare the image of the second adam in glorie . fifthly , hee is the seed of the wowan : that must breake the serpents head , and therefore hee must worke this change . sixthly , christ changed his owne bodie , being burthened with all our sinnes , and therefore as an exemplarie cause , shall much more raise us up , for sinne being once overcome , which is the sting of death , what can keepe us in the grave ? let this strengthen our faith , in the consideration that wee have such a strong saviour , that nothing shall bee able to separate us from his love , nor to take us out of his hande . secondly , make it a ground how to direct us how to honour our bodies , not making them instruments of sinne against him , but so to use them , that we may with comfort and joy expect and desire his comming , to change these our vile bodies . thirdly , let us labour to assure our selves of our parts in this change , in this resurrection . this we shall know if we finde christs spirit in us , the same spirit that raised up him , if it bee in us , will raise us up also . rom. 8. for the first resurrection is an argument of the second , and he that findes his understanding in lightned , his will pliable , his affections set upon right objects , will easily beleeve the second resurrection of his bodie . secondly , if wee hope for this change , and so hope that we are stirred up thereby to fit our selves for it , to cleanse our selves . thirdly , if wee grow in grace , 2 pet. 1.11 . it is a si●ne that wee have an entrance into christs kingdome , for god doth ever honour growth , with assurance of a blessed estate . fourthly , this should comfort us in time of death , considering wee lose nothing but basenesse , and our bodies are but sowne in the earth , and this depositum which god committeth to the fire , ayre , earth , and the water , they must render up againe pure and changed by christ , and therefore it was a foolish conceipt of the heathen , to burne the martyrs bodies , and to cast their ashes into the water , thereby to put them out of hope of their resurrection , not knowing god is as able to raise them out of fire and water , as out of earth . fifthly , this ought to administer comfort to us at the death and departure of our friends out of this life , knowing that they are not lost , that the earth is but a house , and a hiding place for them to sleepe in , and that at length god will not forget to raise them up , with the residue of his saints , hee will change them , and make them like his glorious bodie , and this was the use made by the apostle , 1 thes. 4.18 . and lastly , pray to god to teach us to number our dayes , so as we may apply our hearts to wisedome . but when is the time of this blessed change ? it is not laid downe , onely it is implyed by the word ( shall ) that the time is to come , but out of all question it is meant at the last day and not before . first , because all are to bee gathered together , even those that were baried 4000. yeers agone , must stay till the number bee fulfilled , and it will make for gods glorie that we should all meet together to attend on him , with multitude of angels , so as they cannot be perfected without or before us , and wee shall not prevent those that are asleepe . secondly , it is for the comfort of christians that are weake , that the martyrs and constant professors of christ , should be pledges of their rising , who continually cry , how long lord ? thirdly , god wils that things should now bee carried as in a cloud : and that the last day should bee a day of revelation , which could not be , if before there should be this change . for use , this must teach us to desire that day , and pray for the hastening thereof ▪ till when , the soules in heaven are not perfectly happy , for all must be brought in , before they can be made perfect : and therefore they desire and hope for , and pray for to be united to those bodies again , that they lived withall , and so deerely loved . but who are these that shall be thus changed ? the text saith , our bodies , that is our bodies that have had our conversation in heaven : and therefore those that have had no part in the first resurrection , they shall have no p●rt in the second : the baker and butler of pharaoh all shall arise and be lifted out of prison , but some to the resurrection of life , and others to the resurrection of condemnation : but to proceed . vers . 21. that wee may bee fashioned like unto his glorious bodie . so that christ shall be the exemplary cause , as well as the efficient cause of our resurrection , for he is our head and our husband , and it is reason we should bee sutable to him , and be ruled by him , he came not to make himselfe like us , but us like him ; he first must be a king , blessed and anointed , and a sonne , the head makes us like to him , kings , blessed and glorious , and sonnes : enoch and elias , though before his reall incarnation , yet they ascended by vertue of his resurrection , and so shall we , they are glorious like to him , so shall wee in his good time and pleasure . but how ? i answer , in these particulars : first , as he is immortall never to die againe , so shall we , we shall bee freed from all sinne , and so consequently from all mortalitie . secondly , we shall be uncorruptible , wee shall have no corruption whithin us or without us ; as it is 1 cor. 15.53 . we shall be embalmed with the spirit , that shall cause us to remaine for ever incorruptible . thirdly , we shall be unchangeable : alwayes the same , without sicknesse of bodie , or indisposednesse of minde . then in the fourth place , wee shall bee in perfect strength , here we contract to our selves weaknesse by every little thing , as alteration of ●ire , study , and the like ; there the body shall be inabled to every thing , but here we are weak unfit , and soone wearie of any dutie , soone tired in prayer , wearie of hearing , so as even moses his armes must be supported . fifthly , we shall have beautie and comelinesse , the most lovely complexion and proportion of parts , there shall be no dregges in our body , all shall be spent by death , farre better than after physicke , which notwithstanding brings the body into a quiet repose , all wants shall be supplyed , what is misplaced shall be reduced into right order : and therefore , what though we lose limbes for christs ●ake , he will not be indepted to us , none shall goe thither maimed . but some will say , christ himselfe retained wounds after his resurrection , and therefore much more shall we be imperfect . i answer , this was a voluntarie dispensation , he suffered them to appeare for the faith of thomas , not of necessitie . sixthly , these bodies of ours shall be spirituall , as it is 1 cor. 15. a naturall bodie is upheld by naturall meanes , as meate , drinke , physicke , but then shall there be no need of such things , christ shall be al in all to us ; and again , our body shal obey the spirit , now the body keeps the spirit in slavery , but thē shal it readily ye●ld to everie motion of the spirit . the vbiquitaries when they speak of the spiritualitie of christs body , they would have it in all places . but they may as well conclude , because wee shall have spirituall bodies , therefore our bodies also shall be in all places like to christs bodie . the ground of the glorie of these our bodies , shall be the beatificall vision , and our union with christ : if our beholding him here in his ordinances bee of such a power as to transforme us from glory to glory , 2 cor. 3.18 . what a change shall be wrought in us , when we shall see him as he is ? and if his first comming had that power to make all things new ( 2 cor. 5.17 . ) much more when hee commeth the second time in glory , shall he make all things new and glorious . this therefore in the first place , should incourage us , in all causes of dismay and trouble , rather than wee will offend god to lose our bodies , knowing that wee give them to god , and shall receive them againe with advantage . secondly , labour wee to make our bodies instruments of his honour , that honours us , and let us honour our bodies wherein are the seeds of immortalitie , and glory in so using them , as that they bee carried to the grave with honour . let us also honour the bodies of the deceased saints of god , and the places of their sepulture : as cabinets wherein the precions dust of the holy saints are laid up in keeping . and let us not be like them without faith , that thinke the bodies are lost for ever , that are cast into the grave ; like children that seeing the silver cast into the furnace , thinke it utterly cast away , till they see it come out againe a pure vessell . and when wee die , let us not trouble our mindes with the discomfortable thoughts of wormes , rottennesse , darknesse , and the like ; but with the eye of faith let us looke beyond these , on the haven whether wee are going , this made iob though covered all over with ulcers , to say with a cheerfull heart , my redeemer liveth , though after my skinne , wormes consume this flesh . if wee want limbes to our bodies , comfort our selves , the resurrection will restore all things . furthermore , let us serve here with our best indeavours , it is but a while and it shall not be in vaine : is it not better thus to doe and partake of this blessed change , than to spare this vile body , and pamper it by sacrificing all , or to imploy all our time in the serving and pleasing others , and to that end not to care to prostitute our selves to all manner of filthinesse ? what shall we get by these courses ? but at the resurrection of the just when wee should lift up our heads because our redemption draweth nigh , then shall we be overcome with shame , griefe , terror , and horror of conscience . but happie are we therefore , if in a good course wee can so resigne up our selves , so as to bee resolute with hester , if i perish i perish , if i live i live to christ , if i die i die to him : : what i have committed to him , he will keepe i am assured thereof , and therefore i will not offend him for any pleasure or profit whatsoever : these resolutions had the patriarches , and gods saints , and these made them die with comfort . vers . 21. according to the working , whereby he is able even to subdue all things to himselfe . the word that is translated working , may and doth signifie power , and so it was translated heretofore , and is to be meant . but the words being plaine , we will come to some observations . and first of all observe , that christ hath a power able to subdue all things to himselfe : and this hee hath by vertue of his office of mediatorship , and this in respect of god to reconcile and appease him . secondly , in respect of opposite powers to overcome all of them . thirdly in respect of the persons to be saved , that he might free them from all ill , and raise them to all happinesse , and these things requires a power , that must be above all created powers , for god could not bee appeased but by an infinite price , the bloud of one that is god : and wee could not bee defended from sinne and hell ( whose power is the greatest of all finite power ) but by a power beyond it , and such a power as must regenerate and renew us notwithstanding the opposite power of the divell , and our corruptions within us , which is a greater worke than the worke of our creation . and all this he hath done , he hath subdued him that had the power of death , the divell . heb. 2.14 . he hath subdued diseases and windes with a word , and with a word he smote his enemies to the ground , he hath subdued all ill of the body and minde , forgiving sinnes , opening our hearts , subduing our corruptions , and death hath yeelded to his power . o death , i will bee thy death . in the next place , as christ hath this power , so he will use this power for the good of his saints . and this hee will doe , because what ever christ is , he is for the good of his church , hee is powerful , merciful and loving , for his churches sake . and secondly , because our bodies doe require it : for it must be an infinite power that makes the body of dust : and therefore though christ was the sonne of god , declared from the beginning , yet it was said hee was mightily declared to be the son of god by his resurrection from the dead , for from a privation to a habit , there can be no regression by a naturall course , and therefore for our bodies to returne from dust , must be by a supernaturall infinite power of one that is god. let those that are enemies to christ his members consider this , against whom doe ye strive ? even against the almighty , who in his humiliation , was able with a word to strike his enemies to the ground , and now being in glory , how fearfull and terrible should his power be to such ? who should learn betimes to kisse the sonne , before they perish in the mid-way . and for his children , let them comfort themselves that are under the government of so powerfull a majesty , for he will bruise all their enemies under them . nay they are already all conquered , and let them consider of all his promises , and apply them to his power . it is a powerfull saviour that said , come to me all you that are heavie laden , i will raise you up , it is he that is able to subdue all things to himselfe , that promises my grace shal be sufficient for you , he is a prophet to instruct fully , a priest to satisfie gods wrath to the utmost , a king to subdue all their corruptions . thirdly , let this incourage us to set our selves against our corruptions : some there are that having a little strove with their lusts , and finding not that they have gotten any sensible ground against them , they as out of hope and heart , sit down with this opinion , as good never a whit as not the better ; and so yeeld up the bucklers : what a distrustfull incredulous estate is this ? is not he god that hath promised ? is hee not truth it selfe ? hath he said , and shall it not come to passe ? feare not these anakims nor cananites , depend on god in the use of the meanes , and let him alone with the performāce of his promises . fourthly , despaire of none though never so weake , so long as they use the meanes , for christ hath created all by his word , hee will raise us up by his word , and will change us by his word , and by this word he is able to change others , though never so obstinate ; for so long as they are under the word and meanes , they are under the armes of an almighty power , and therefore if any be in our power , or if wee wish well to any , we should perswade them to prize the word , and to use the meanes . in the next place , this is a ground of triall of our estates : would we know whether we are of the number of those that shall bee raised up hereafter and changed , then examine whether we have found this power changing us , and bringing us to grace here , for eph. 1.19 , 20. the same power worketh in us to beleeve , that raised up christ , doe wee then finde our understandings inlightned , our wils conformable to his wil ? do we finde the strong holds of sin in us rased , and new spirits , new thoughts , new desires in us ? o these are blessed evidences of christs almighty power in us , that will raise us up at the last day . by this meanes also wee may try our profession : doe we come by faith and religion , with pleasure and ease ? alas this is no signe of any powerfull strong worke in us , it s easie to goe to church , to heare the word , or reade it , to receive the sacraments , contrarily if we finde an inward change that our hearts are so altered as we can over rule our members contrary to our lusts , and contrary to occasions , then stronger is he that ruleth in us , than hee that ruleth in the world , 1 ioh. 4.4 . it is easie to resist a temptation where none is , the mightie power of christ is seene , when being invironed with temptations , we are inabled to resist : i pray saith christ , that thou should keepe them from evill in the world , and not that thou shouldst take them out of the world , ioh , 17.15 . if we be under crosses , if this spirit and power of christ be in us , it will enable us to beare all patiently , it will keepe us from murmuring and fretting . it will also convince us of our naturall estate , so as wee shall see evident necessitie of gods almighty power to change us ; this made the apostle paul and the iaylor to looke about them for helpe , lord what wouldest thou have me to doe ? and thus it will make us never to give god rest , nor christ respite , till that power that shall raise up our bodies , doe raise up also our soules , and he shine in us by his spirit , that did bring light out of darknes , and fashion us as in his wisedome shall be most meet . in the next place , the consideration of gods almightie power , should teach us not to be dejected or cast downe , at the reports of the afflicted state of the church abroad , it should bring us rather to god , to rely upon his goodnes and power , for god is ever god almighty , and the same mercifull god that ever he was , and therfore we should pray for the church the more instantly , that god would give them beautie instead of ashes , wee should urge him with his promise of building up and defending of his church , and destroying of antichrist , and let us make the resurrection of the body a ground to strengthen us in the beleefe thereof , as the returne of the children of israel from babylon , was sealed by the resurrection of the dry bones , ezek. 37. as also the apostle from the resurrection of the dead , gathereth that god by that power , hath and will deliver him . 2 cor. 1.9 , 10. furthermore , when wee are oppressed with any extremitie , though never so great , by continuall meditation of his promises , wee should strengthen our selves , and apply them to our present estate and condition , knowing that he that raised us out of dust , will not suffer us to bee buried in miserie , but will with the triall give us a gracious issue at the last , by raising up our bodies at the last day by his almighty power , which made also the patriarch abraham to hope above hope : what though our helpes be few ? its no matter what the instrument is , so as christ is the chief worker . in the next place , this should incourage us , to stand out sted fast in a good cause for the truth ; do not think with our selves , alas i am but one , and a weake sillie man ; what can i doe against a multitude ? let not such thoughts discourage thee : thinke of luther a poore monke , who alone set himselfe against the whole world , and wrought that effect , that wee have all cause at this day to honour the memorie of him : it is not thou , but god in thee , that is able to confound all thine enemies , and therefore with moses , behold him that is invisible . yet further , this should bee observed by a christian , as a ground of his perseverance to the end : for when wee know we are christians , what can bereave us of our blessings ? what can make our faith faile ? its gods power that will keepe us to salvation , and he that beleeveth shall have life , and shall not come into condemnation , ioh. 6.39 , 40.44.47 . and many other places ; and christ by his almighty power swayes all our life , to our building up to salvation , and therefore in contraries we should beleeve contraries , that death will worke life , miserie happinesse , corruption incorruption , and this vilenesse glorie ; for its gods order to worke by contraries , that his power might the more appeare . and at the houre of death then behold him that is thus able and all-sufficient ; that shall presently glorifie our soule , and at length will raise up our bodie also , and unite it to our soule , to partake with it in glorie and happinesse , that will then quit us of all sinne , corruption , death , change , all our enemies shall bee troden under our foote , and all this by his almightie power , whereby he is able to doe farre above that wee are able to think ; and therefore let us with a holy admiration thereof , say with the apostle , ( ephes. 3.20 . ) to him be glorie for evermore . amen . finis . notes, typically marginal, from the original text notes for div a12184-e430 lo●uere ut videa ? 1 cor. 8.5 . animus ●ujusque is est quisque● . notes for div a12184-e600 1 the appellation . 2 exhortation . 3 limitation . meanes to get ioy. answ. 1. ob. answ. psal. 120.5 doctr. 1. doct. 2. note . 3. doct. 4. reason . 1. reason . 2. reason . 3. reason . 4. reason . 5. reason . 6. vse . 1. vse . 2. rev. 1. and 2 , 3. doctr. 1. 1 john 4.1 . quest. answ. ob. answ. a threefold judgment , to wit ; i of discretion . ii of directi●n . iii of jurisdiction doctrine . quest. answ. rev. 22.15 . remedies against seducers . remedy 1. remedy 2. remedy 3. remedy 4. meanes and waies to mortifie sinne . three parts ▪ viz. 1 the act , worship . 2 the object , god. 3 the most part , viz. in spirit . reasons why god must be worshipped in spirit . vse , reasons why outward worship is so well liked and loved . ob. answ. signes of spirituall worshippers . helps unto spiritual worship . doctr. 1. doct. 2. reason . 2. reason . 3. reason . 4. reason . 5. reason . 6. quest. answ. causes of true joy . vse . 1. vse . 2. vse . 3. vse . 4. vse . 5. answ. signes of true christian joy . 1 , signe . 2. signe . 3. signe . 4. signe . 5. signe . quest. answ. doctrine ▪ ob. answ. reason . 1. reason . 2. reason . 3. reason . 4 , reason . 5. quest. answ. signes of fleshly confidence . st. pauls prerogatives . obj. quest. answ. obj. answ. wherein , and how the knowledge of christ exceeds humane knowledge . vse . 1. vse . 2. vse 3. vse . 4. vse ▪ 5. quest. answ. obj. answ. quest. answ. quest. answ. signes of the choice of christ. quest. answ. obj. answ. answ. the meanes how to be united to christ. vse . 1. signes of mortification . quest. answ. obj. 1. obj. 2. ob. answ. doctrine . vse . 1. 1. direct . 2. 3. 2. hind . 3. hind . direct . 1. quest. answ. quest. answ. 1. 2. 3. hind . 4. hind . doctrine . vse . doct. vse . 2. doctr. vse . doctr. quest. answ. quest. answ. vse . 1. 1 , signe . 2. signe . 3. signe . 4. signe . vse 2. quest. answ. doctrine . doct. 1. signe . 2 , signe . 3. signe . 4. signe . 5. signe . 6. signe . 7. signe . 9 , signe . 10. signe . meanes unto perfection . motives to the use of the meanes , and unto perfection . doctrine . how to walk according to the rule . ob. answ. doct. wherein imitation consists . why examples are laid downe in scripture . vse . 1. 1. dir. 2. dir. 3. dir. vse . 2. vse 3. vse . reason . 1. reason . 2. reason . 3. who were enemies to christs crosse gal. 5.4 . a threefold judgment . quest. answ. quest. answ. reason . 1. helpes . remedies against vaine-glory . rules . signes . doctr. quest. answ. 1. dir. 2. dir. 3. dir. 4. direct . 5. dir. 6. dir. obj. answ. 7. dir. ob. answ. reason . 1. reason . 2. reason . 3. vs● : object . answ. quest. answ. doctrine . doctr. 1. quest. answ. vse . vse . 1. vse . 2. vse . 3. vse . qu●st . answ. obj. answ. vse . 1. vse . 2. vse . 3. vse . 4. vse : 5. vse . 6. vse . 7. doctrine . 1. the excellencie of the gospell above the law wherein the liberty of the sonnes of god is shewed. with the image of their graces here, and glory hereafter. which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of god. by r. sibbs, d.d. mr. of katherin hall cambridge, and preacher of grayes-inne, london. begun in his life time, and published by t.g. and p.n. sibbes, richard, 1577-1635. 1639 approx. 440 kb of xml-encoded text transcribed from 334 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford 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(eebo-tcp ; phase 1, no. a12183) transcribed from: (early english books online ; image set 17840) images scanned from microfilm: (early english books, 1475-1640 ; 1082:4) the excellencie of the gospell above the law wherein the liberty of the sonnes of god is shewed. with the image of their graces here, and glory hereafter. which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of god. by r. sibbs, d.d. mr. of katherin hall cambridge, and preacher of grayes-inne, london. begun in his life time, and published by t.g. and p.n. sibbes, richard, 1577-1635. goodwin, thomas, 1600-1680. nye, philip, 1596?-1672. [20], 650, [2] p. printed by tho. cotes [and john dawson], and are to be sold by iohn bartlet, at his shop, at the signe of the guilt cup, neere s. austins gate, london : 1639. t.g. and p.n. = thomas goodwin and philip nye. dawson's name from stc. the last leaf is blank. reproduction of the original in 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 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sampled and proofread 2006-10 aptara rekeyed and resubmitted 2008-12 john latta sampled and proofread 2008-12 john latta text and markup reviewed and edited 2009-02 pfs batch review (qc) and xml conversion the excellencie of the gospell above the law . wherein the liberty of the sonnes of god is shewed . with the image of their graces here , and glory hereafter . which affords much comfort and great incouragement , to all such as begin timely , and continue constantly in the wayes of god. by r. sibbs , d. d. mr. of katherin hall cambridge , and preacher of grayes-inne , london . begun in his life time , and published by t. g. and p. n. london printed by tho. cotes , and are to be sold b● iohn bartlet , at his shop , at the signe of the gui●● cup , neere s. austins gate . 1639. the contents . vvhat 's meant by spirit . 15. christ. † . 1. hath the spirit . 16. 1. in himselfe . ib. 2. in greater measure than any other . 17. quest. when was the fullest measure of the spirit in christ ? 24. † . 2. giveth the spirit . 25. 1. to ordinances . 25. 2. to persons . 27. he worketh all by the spirit . 28. he communicates the spirit to us diverse wayes . 34. influence . ib. merit . 35. example . 37. quest. why the spirit was given in greatest abundance after the resurrection . 38. vse 1. how to recon●ile scriptures . 44. vse 2. why the ordinances are no more effectuall . 45. vse 3. of comfort from the exaltation of our nature in christ. formality is the sinne of this age . 50 vse 4. comfort that christ hath fulnesse of the spirit . 52. why christians are so darke spirited . 54 vse . 5. we must labour to be in christ that we may get the spirit . 57. motives to get it . 57. 58. &c. the spirit is the soule of the soule . 63. how to know if we have the spirit . ib. &c. the spirit compared to fire . 65. 66 it convinceth and what it is to convince . 67. 68 it makes us like unto christ. 69 directions how to get the spirit . 70. 71 , &c. 1. the knowledge of christ makes all things comfortable . 73 , 74 2. we must not trust to any performance without christ. 75 3. we must be carefull of the meanes . 76 , 77 the spirit workes liberty . 78 and liberty is desired of all men . 79 there is liberty 1. christian. 81 2. evangelicall . 82 we are in bondage without the spirit . 89 the more liberty without christ the more slavery . 85 liberty wrought by christ , applyed by the spirit . 89 how the spirit worketh liberty . 89 , 90 as 1. by correction . 90 2. by faith. ib. 3. by love. ib. christ redeemeth a wayes , 1. by price . 91 2. by strong hand . 92 all that christ redeemes , he frees by his spirit . 93 the reasons are foure . 1. because wee are saved as men. 91 2. we are freed to be friends with god. 93 3. else we cannot love god. 95 4. else wee cannot be fitted for heaven . 96. the spirit sets us at liberty in all the course of salvation , from the beginning to the end . 96 instances hereof 1. in our vocation . 97 2. in our justification . 102 3. in our sanctification . 110 4. in our glorification . no benefit by christ without vnion . 103 the heart is full of feares without the spirit . 106 why men of great parts , without the spirit are in great feares . 108 , 109. sanctification springs from iustification . 110 sanctified christians esteeme basely of all things but christ. 113. the liberty of sanctification is not a liberty of freedome from all conflicts . 116 comforts against the dullnesse of flesh . 117. christians are kings over their lusts . 122 as appeares 1. by their freedome from the consequents of sinne . 124 2. by their freedome in good 4. witnesse . 236 pretty short , but sweete uses of these . 237 , &c. why men are enemies to gods free grace . 240 , &c. the glory of god greater in the gospell then in 1. adam . 242 , 243 , &c. 2. it is above that in creation . 244 3. than to angels . 245 the vses of it . 249 , 250 , &c. 257 , &c 262 , &c. how to thinke of mercy in temptation . 264 often offences exclude not mercy . 266 the gospel discovers christs mind to us . 271. and his love . 274 , 275 we cannot see divine things but in a glasse , that is darkely . 280 how our soules are helped by our senses . 289 the sacraments are gods glasses to see gods love in christ. 290 , 291 , &c. wee see god diverse wayes : 1. in his creatures . 297 2. in his word . ibid. 3. in christ in the flesh . 298 4. by faith . 299 faith compared to sight foure wayes . 1. as the noblest sense . 301 2. as the largest . ibid. 3. as the surest . 302 4. as the most working . 303 how to keepe the eye of the soule cle●re . 305 what the vai●es are , that hinder our beholding of christ. 314 , 315 a twofold use of a vayle . 1. of subjection ; 2. of obscurity . 316 wee have boldnesse in the gospel . 319 , &c. 321 , &c. how to recover boldnesse with god. 326 , 327 the church inlarged by christs comming . 332 a necessity of our change . 338 , &c. and why ? 340 , 341 , &c. this change twofold , 1. reall , ● . graduall . 345 christ the patterne of this change . 358 and why ? 362 , &c. christians musts study christ 372 , &c. how to reade the life of christ in the gospell . 38● the more we are like christ , the more wee are beloved of god. 389 how to become like christ. 391 three things comfortable to us in christs death . 395 how to know that wee are changed to christs image 401 , &c. motives to stir us up to get christs image . 406 , 407 christ in this change is all in all . 414 , 415 every good thing in man , is in christ first . 418 the excellencie of the glasse of the gospell . three sights most efficacious and comfortable . 1. to see god in christ. 2. christ to see us in god. 3. wee to see our selves in christ. 430 , &c. how to know that we see the glory of god as we ought . 434 love works imitation . 436 no saving knowledge without a change . 440 the glory of a christian very large . 444 foure degrees of it . 445 christs image is grace and glory . 452 the glorious condition of a christian enlarged . 451. 460. 472. 476 why the world despiseth those that are gracious . 465 , 466 , &c , we must labour for grace , that we may be glorious . 474 why men maligne those that are good . 479 , 480 , &c. wee must not blemish our grace by sinning against conscience . 481 grace will cheere us against the disparagements of the world . 483 , &c. the esteeme of grace , a note of grace . 486 grace and glory goe both under one name . 490 , &c. grace is of a growing condition . 498 , 499. 503. 518. no change in heaven . 531 &c. there be degrees in the glory of a christian. 536 t is a part of heaven to know the glory of it . 541 growth in grace notes the truth of grace . 542 its growth insensible . 548 christians compared to the best things . 558 a wicked man cannot desire heaven . 560 comforts against death and reproaches . 559. 565 christians must thanke god for glory to come . 568 , 569 , &c. all good in us by the spirit . 574 , &c. notes wherby we may know that we have the spirit . 609 , 6●0 , &c. all good in us from the spirit . 624 hence learne to give the spirit his due . 633 , 634 , &c. finis . excellency of the gospel above the lavv. 2 cor. 3. 17 , 18. now the lord is that spirit , and where the spirit of the lord is , there is liberty . but wee all with open face beholding as in a glasse the glory of the lord , are changed into the same image , from glory to glory , even as by the spirit of the lord. the apostle beginneth this chapter with the commendation of his ministry , having beene put upon it by their undervaluing of him ; yet so , as together with himselfe he commendeth them as his best and onely testimoni●l , and letters of commendation , vers . 2. and so maketh way for himselfe to fal into a more set and large commendation of the glorious gospell it selfe , whereof god hath made him so able a minister to them , vers . 6. and because the excellency of any thing is best commended by comparing and setting by it something else that excels , in it selfe , and yet is exceeded by it ; therefore he carrieth along his commendation of the ministery of the gospell through the whole chapter ▪ by comparing it with the law , and the ministery of the old testament . this comparison is made by the apostle , first , more briefly , in laying down some distinct properties and prerogatives of the gospell wherein it excelleth the law , vers . 6. as , 1. that this was the min●stery of the new testament , that of the law of the old : 2. and not of the letter , as the law was ; but of the spirit : 3. nor of death , for the letter killeth : but of life , for the spirit qaickeneth . and then , by inferences drawne from these properties thus briefly summed up , the apostle more largely illustrates the transcendent glory of the gospell and howfarre it exceedeth the glory of the law , although it be granted the law be glorious . as 1. if that which was but a ministration of the letter written and ingraven in s●ones was glorious , verse the seventh ; that is , if the litterall notions and bare knowledge of the law , which ( like so many dead words or characters ) maketh no a●●eration at all , but leaueth their hearts hard and stony , like the tables on which the law was written , which remained stones still . if this was glorious , even the litterall ●●owledge of the law. as 〈◊〉 was , both in the jewes own account of themselves , and in the judgement of the nations amongst whom they liued : how shall not the ministration of the spirit bee rather glorious ? verse the eighth : the meaning whereof is largely explained in the third verse ; where the corinthians are said to be an epistle written not with inke , or dead letters , but with the spirit of the living god ; which kind of writing leaveth not the heart a heart of stone , as the dead writing of the law did , but changeth it into a heart of flesh , and maketh such a through alteration in the wholeman , as the writing within , in the tables of their hearts , is knowne and read of all men : so that their lives and conversations being answerable to that spirituall and gracious writing of christ in their hearts , they are manifestly declared to be the epistle of christ : and therefore such a ministry as this is , by which the spirit of the living god is received , ( and no by the law , gal. 3. 2. ) which is a spirit of glory , and worketh gloriousthings both in the hearts and lives of men , must needs be rather glorious . 2. another inference wee have in the 9. verse ; if the ministration of condemnation be glorious ; that is , if that word which concluded men under sinne , and pronounced the sentence of death upon them bee glorious ; much more doth the ministration of righteousnesse exceed in glory : for it is more glorious to pardon than to condemne ; to give life , than to destroy . it is the glory of a man to passe over an offence , prov. 19. and in god it is called the riches of his glory , rom. 9. 23 the law , which was made glorious , in terrifying , condemning , and stopping the mouthes of men , in so much as they had not a word to say for themselves , hath no glory , by reason of the glory of the gospell that excelleth , even in this respect that it bringeth such a righteousnesse , as by the merit whereof , and satisfaction given by it , we are justified and have peace towards god , notwithstanding the utmost rigour of the law. 3. the apostle argueth further , verse the eleventh , if that which is done away was glorious , as the old covenant is , which was made old by the comming of the new , heb. 8. and by it removed as a thing growne weake and shaken , heb. 12. much more that which remaineth , which is the new covenant which cannot bee shaken but shall remaine , and is the everlasting gospell , rev. 14. is more glorious : as gods last works exceed the former , and taketh away the remembrance of them in comparison ; as when hee createth new heavens , and a new earth , the former shall not be remembred nor come into minde . esa. 65. 4. there is another excellency of the gospell above the law , which the apostle addeth , and insisteth upon it more largely then upon all the rest ; and that is , the comfortable plainnesse and perspicuity of the doctrine and ministry of it , verse the twelfth ; seeing we have such hope , wee use great plainnesse of speech . in which it excelled the ministry of moses , which was in much difficulty and obscurity , and that in a threefold respect layd downe in the 13 , 14 , and 15 verses . 1. the matter of it was terrible , tending to the shame , confusion of face , and condemnation of the hearers ; insomuch as they were notable to stand before him nor stedfastly to behold his face , it was such a dazling and amazing light that shined in his ministry . 2. the manner of delivery was in obscure and darke expressions , that the children of israel could not see to the end of that which is abolished : that is , they could not see the drift and scope of his ministery , by reason of the types and shadowes , which was the vaile hee put upon his face . 3. their minds were blinded , there was a vaile upon their hearts , which is evident by experience in the jewes at this day ; who so cleave in their affections to moses , and to the shadowes and ceremonies of his ministry , that they reject the scope and end of it , which is jesus christ crucified . and they can doe no other ; for although the vaile that was upon moses face by removed , as it is by the doctrine of the gospell , which sheweth us in all possible plainnesse what the drift and meaning of moses was in all those types and ceremonies , yet untill the gospel in the spirit and efficacy of it commeth home to their hearts , and taketh off the vayle that is upon their hearts also : that is , untill their naturall blindnesse and obstinacy be taken away , which cannot be ( but is rather increased ) by the law , ( for although moses bee read , yet untill this day remaineth the same vayle untaken away , ) the jewes will unavoydably abide in their ignorance and bondage . now in opposition to this darknesse and obscurity of the law in all those respects , the apostle exalteth the gospell in this high and excellent privilege of it , that it is plaine , and evident , and full of demonstration ; and that the light of it is not terrifying and amazing , but sweet and comfortable ; so that wee may with much liberty and boldnesse of spirit looke constantly upon the great & glorious things set before us in it , although it be no other but the glory of the lord jesus christ. and there is moreover such an efficacy and working power in this ministery of the gospell , as it will not suffer men to remaine the same without alteration , as they did under moses ministery , though hee was read daily ; but it will change them even into the image of jesus christ , and the carry them on still in that image and likenesse from one degree of glory to another , after a most admirable and spirituall manner of working . this speciall excellency and prerogative of the gospell is laid downe in the two last verses of this chapter , which are the words upon which wee shall more largely insist in the following discourse . vers. 17. now the lord is that spirit , and where the spirit of the lord is , there is liberty . the lord is that spirit that takes away the vaile , that is spoken of before . hee sets downe what christ is , by what he doth ; christ is that spirit , because he gives the spirit . and then a sweet effect of the spirit of christ , where the spirit of christis , there is liberty . the spirit here is not taken for the person of god ; as if the holy ghost had said , the lord is a spirit , and not a bodily thing , though that be a truth . and as it is not meant naturally , so not personally , christ is that spirit , as if christ were the holy ghost , that were a confusion of persons ; nor as restrained to the third person ; the holly ghost is the spirit . neither ( as some heretofore would have it ) to shew that the spirit is iehovah , god : it is neither to shew that christ is god , nor that the spirit is god , nor that christ is the holy ghost : but it is meant in regard of a speciall dispensation , the lord is that spirit ; that is , the lord iesus christ , who is the lord of his church by marriage , office , &c. is that spirit ; that is , hee 1. hath the spirit in himselfe eminently ; and , 2. dispenseth and giveth the spirit unto others ; all receiving the spirit from him as the common root and fountaine of all spirituall gifts . first , he was that spirit , as having the holy ghost in himselfe as man , the holy ghost filled the humane nature , and made it spirituall : the spirit is all in all in the humane nature of christ , and whatsoever hee doth , he doth , as it were , being full of the spirit , in himselfe . he gives the spirit as god , and receives it as man ; so hee both gives and receives : the spirit proceedeth from the father and the sonne as god , but the spirit sanctified christ as man , as it did in the virgins womb ; the holy ghost sanctified that blessed masse of his body ; it sanctified him , and filled him with all graces and gifts ; whereupon it is said he received the spirit without measure ; that is , in ●bundance : christ hath the spirit in himselfe in a more eminent excellent manner than all others ; and it must needs be so for these reasons : 1. from the neere union betweene the humane na●ure and the divine , they ●re one person ; therefore ●here is more spirit in christ than in all creatures , ●ut them together ; then in all the angels , and all men , because the divine nature is nearer to christ , then it is to the angels , or to any creature . 2. christ hath the spirit without measure , both in regard of extention and intention ( as we say , ) he hath all graces in all degrees , even next to an infinite ; all others have it in their measure and proportion . 3. the spirit doth rest upon christ invariably ; in other men that have the spirit it ebbes and flowes , it is sometimes more , and sometimes lesse ; there be spirituall desertions , not onely in regard of comfort , but in regard of grace ( though not totally ; ) but the spirit rests ●n christ eternally in a full ●easure : and therefore you have it thus in esa. 11. 2. the spirit of the lord shall rest upon him , the spirit of wisedome and vnder standing , the spirit of counsell and might , &c. 4. by reason of his place or offices in relation to the church , as head , husband , king , priest , prophet , &c. the head is made by nature the seat of the more noble faculties ; as of seeing , hearing , understanding , iudgeing ; and is furnished accordingly with greater plenty of spirits , for the ruling and governing the whole body ; so christ is the head of the church , and the governement of all the world is laid upon him , and all excellencies are derived from him unto all his members , as from the root life is derived unto all the branches ; and therefore he must needs have the spirit in greatest abundance : his fulnesse of the spirit is as the fulnesse of the fountaine , ours is but as the fulnesse of the cister●● ; hee hath grace in the spring , wee have it but in the conduit ; his graces are primitive , ours derivative ; we have nothing but what wee have received ; therefore it is sayd , hee hath the oyle of gladnesse powred upon him above his fellowes . hee hath his name from annoynting , christ. hee was annoynted ; that is , separated and ordained to the office of media●orship , by annoynting , not properly , that is , with any materiall oyle , but with the spirit ; this was in regard of his humane nature onely , but it was above his fellowes ; that is , above all kings and priests , for they are his fellowes in regard of titles ; hee was above them all , for all have their annoynting from him , therefore he is the king of kings , and the prophet of prophets &c. also above all his fellowes ; as we take his fellowes ; for christians , they are his fellowes ; i goe to my god , and your god , &c. he is the first borne amongst them , and in all things hee hath the preeminence . 5 hee is to be as the patterne , we are to follow him ▪ wee are predestinated to be conformed to ●im , and to grow up to that fulnesse which is in him ; and in thi● respect there is cause why hee should have the spirit and all the graces of it is greater abundance , that hee might exceed all , even christians of greatest growth and perfection : hee is to bee a patterne and example to all , to the strongest as wel as to the weake . eve● paul himselfe , who was 〈◊〉 leader to others , for the excellency of the grace 〈◊〉 christ that was in him , 〈◊〉 a follower of christ ; be 〈◊〉 followers of mee , as i am of christ. q. when did this fulnesse of the spirit come upon christ , when had hee it ? ans. there was a fulnesse of the spirit powred out upon christ in the union of the humane nature with the divine ; vnion and vnction went together : there was annoynting of the spirit , together with the union of the spirit . 2. there was a more full manifestation of the spirit in his baptisme ; when the holy ghost fell on him in the shape of a dove , then he received the spirit , hee was to enter into the minist●ry of the gospell ; the spirit of the lord god was upon him , because hee had anoynted him to preach good tidings unto the meek , &c. esa. 61. 1. 3. but the fullest degree of declaration and manifestation of the spirit upon christ , was after his resurrection : after he had satisfied fully for our salvation , then the stop of his glory was taken away : for to worke our salvation , there was a keeping backe of the glory of christ from his humane nature , that hee might bee abased to suffer for us ; when hee had fully suffered for us , that stay of his glory , his abasement was taken away , and then nothing appeared but all glory and spirit in christ. all things were put under his feet , and he was set upon his throne as a glorious king : his priestly office appeared in his death ; his propheticall office , before his death ; but then hee appeared to be king , and lord of all in the resurrection . thus wee see how christ is that spirit ; that is , hee is full of the spirit in regard of himselfe . secondly , he is that spirit in regard of his dispensations towards his church and children : the lord is that spirit ; that is , 1. of all truths , and 2. of all persons , to give life and quickning to them . first of truths : what is the scope of the whole scriptures , but christ ? from the first promise of the blessed seed , the seed of the woman shall break the serpents head , to the end of the book ? what is all the scriptures without christ ? the law is a dead letter , yea and so is the gospell too without christ , hee is that spirit which gives life unto all the scriptures ; moses without christ is but a shadow without a body , or a body without a soule . take away christ , what was the brazen serpent ? what was the arke ? what were the sacrifices ? what is all ? is not christ all in all these ? the kings , and pr●ests , and 〈◊〉 they were types of christ , all the promises they were made and fulfilled in christ , the law ceremoniall aymed at christ , the law morall is to drive us to christ , christ is the spirit of all ; and the scripture without christ , it is but a meere dead thing , it is but a shell without a kernell , as it is to the iewes at this day . 2. christ is that spirit , in regard of persons , quickning them ; hee is an universall principle of spirituall life , infusing it into al his church and children : christ is alwayes with his church from the beginning of the world , and will bee to the end . it was no losse to the church that christ in his bodily presence l●ft it , for hee left them the comforter , his spirit , by which he wrought greater workes after his ascension than hee did before . he is annoynted with the oyle of gladnesse and grace , above his fellowes , but all was for his fellowes ; whatsoever he is , or hath , all is for his church and children ; for us he was borne , for us he was given ; hee is a king , a priest , a prophet for us : he dyed for us , he rose againe for us . and he doth all he doth toward the church , as hee hath the spirit , and by the spirit . the father is the first in the trinity , from whom all comes ; and the son by whom all things are ; but the holy ghost is the immediat worker of all things , next the creature ; all things are applied from god the father , through the sonne , by the spirit : what christ wrought , and what the father in wisdome devised , was applyed by the spirit : and so the framing of us to be fit for such a glorious condition as wee have by christ , is also by the spirit . and this is the reason why christ giveth the spirit to those to whom hee purposeth to give faith or love , or to worke any gracious worke . for where christ saveth he doth it not onely by merit and satisfying the wrath of god for us , but also by san●tifying and effectuall working in us , that he might be a perfect saviour . now the essentiall vigour and operative principle in all things , either wrought by or from the father or the sonne , is the spirit . as in man there is his will from which he resolveth and purposeth , there is wisedome and understanding by which hee proceedeth , and then there is a vigorous power in man by which he executeth and doth all : so is it in this working of god ; the father plotteth and determineth of what is to be done ; the sonne , who is the wisdome of the father , dispenseth what the father willeth ; the holy spirit , the power of both , finisheth and worketh all upon us , and therefore hee is called the power of the highest , luk. 1. 35. whatsoever works come from god to the creature in generall , and are wrought in the world as works of creation and providence , are immediately by the holy spirit , nakedly considered , as the third person comming from the father and the sonne . and in those speciall workes , wrought in his church and on his children , all things commeth from the holy ghost , but not simply considered as the third person , but as hee is the spirit of christ ; that is , first sanctifying and filling the humane nature of christ , and then sanctifying and filling us ; christ could not give the holy ghost immediately to us , wee being in enmity with god , and separated from him through our sinnes , but he must first take it to himselfe , who having by his death and sufferings reconciled us to his father , and purchased the spirit for us , may now dispense and give forth his spirit to us . if we had stood in adam , wee should not have received grace so as now we doe ; for we should have received it from the first adam but as from a man ; now wee receive it not from meere man , but ( which is much more ) from the second adam , who is god-man : nay , adam himselfe received not his grace after so glorious a manner as we doe , for he received it from the spirit nakedly considered as the third person in the trinity , and as all other creatures received their excellencies : but wee receive it from the holy spirit , which doth not onely proceed from the father and the son , but commeth , as it were , through our owne nature ( which was marvellously united to god the sonne , and made one with him ) unto us , and worketh in us . the first adam was a living soule , the last adam was a quickning spirit : he quickened himselfe when he was dead , and hee quicke●s all his members too : first , hee receives the spirit himselfe , and the same spirit that filled and sanctified his humane nature , the sam● spirit sanctifieth his church which hee loves even as himselfe , as he loveth that his owne humane nature , which the holy ghost sanctified , so doth he love his owne mysticall body , his church , being mystically united to him , and sanctifieth it by the same spirit . christ dispenseth his spirit unto us , as head of his church ; and this he doth in divers respects . 1. as he is god , by way of immediate influence ; he powreth it out upon us as the prime and pricipall cause ; and this he doth as god , not as man , for the man-hood cannot worke above it selfe , it cannot doe the worke of god , it cannot worke grace or give the spirit . 2. as he is man , ( considered as joyned together with the god-head ) by way of merit and satisfaction , he procureth the spirit to bee given & powred out , which is done by the father and the sonne on all those who are beloved in the sonne ; so that the spirit is given by christ , with the father , as mediator , meritoriously : for hee by suffering and satisfying , procured the gift . christ himselfe is the first gift , yea the greatest that ever was given , the giving of christ to dye , to satisfie the wrath of god , and to obtaine eternall life : next to 〈◊〉 maine gift is the gift of the spirit , in which is the seed of all gifts and graces ; and this we have by his merit and mediatorship . yet this wee must likewise remember , that although christ be sayd to give the spirit , as he doth , yet the holy spirit giveth it selfe too ; for there is such an unity in the trinity of consent and nature , that though the father and the sonne send the spirit , yet the spirit comes of his owne selfe ; though the father and the sonne give the spirit , yet the spirit giveth himselfe . 3. wee have the spirit from christ not onely by way of merit , but in some kind by way of example ; hee is the exemplary cause of all graces in us ; looking to whom , wee are transformed ( as wee shall see afterwards ) from glory to glory : for when wee consider that christ hath done so much for us , as to save us , and redeeme us , and dye for us , this begetteth a love in us to christ , and makes us often to thinke of him , and desirous to imitate him , as wee usually doe such as we love and highly esteeme of . the dispensation of the spirit is in most abundance after the resurrection of christ , as hee appeared in himselfe then to bee most spirituall and glorious after he rose againe , so then being as the sun in its full height and perfect beauty , casteth his beames most plentifully abroad , and that for these reasons : 1. because then hee having finished the worke of redemption , and satisfied the wrath of god fully , and given contentment to divine justice , and accomplished all by his death , there was nothing to hinder the blessed gift of the spirit . it is sayd , that before , the holy ghost was not given , because christ was not glorified : the gift of the holy ghost especially depends upon the glorifying of christ , when he had fulfilled the worke of redemption , and was raised to glory , god being pacified , gave the holy ghost as a gift of his favour . 2. then againe after his resurrection and ascension he did give the holy ghost more abundantly than before to his church , because now hee is in heaven , and hath the advantage of the place , being exalted on high : as that glorious creature the sunne , by the advantage it hath , being placed in the heavens above us , is able to shine upon the greatest part of the earth at all times ; and wee need not call the sunne downe from its place to come into our houses , or fields , or gardens ; no , where it is seated in its proper place or orbe , it hath the best opportunity in most abundance and largest extent to send downe heat , and light , and influence to inferiour things : so christ doth his church more good now he is in heaven , from whence he sends the spirit , then hee could doe if hee were below ; because though his humane nature be confined in heaven , his person is every where : and being ascended now farre above all heavens , he giveth gifts more liberally and plentifully , insomuch as he filleth all things , eph. 4. hee enlargeth the tents of his gospel , and hath taken in a greater people to himselfe . we see in winter when the sunne is low and neare the earth , all things are dead , and cold ; but when the sunne in the spring commeth to over-top us , to bee in a higher point above us , wee see how all things put a new garment upon them , there is a new vigour and freshnesse in them ; so there was more abundant vigour of the spirit when christ came in the flesh , his vertue appeared much more every way then before . but when this blessed sonne of righteousnesse was advanced , and seated at the right hand of his father , where his nature was perfectly inriched , and perfectly adorned with all kind of graces whatsoever in the highest glory of them ; his influence of light and heat now beginneth to be increased , and the efficacy and working of it to bee felt every where . the glorious beams of the sunne beganne to be scattered , and the light of the gospel to shine to a greater number of people ; now there was no respect of persons , whether jew or gentile , bond or free , male or female , all was one , the commission was enlarged to all ; mark. 16. goe preach the gospell to every creature ; and with the word the spirit went , and was received , and those that were added to the church , even such as should be saved , were many thousands . thus have wee opened the meaning of the words , and shewed how christ is that spirit , both in respect of the spirits being eminently in him , and his giving of it , and spirituall gifts by it ; all the vigour , and life , and influence we have , that is spirituall and supernaturall , and above the ordinary course , is from the spirit ▪ and whatsoever the spirit hath , or doth for us , is done as sent from christ , in whom the spirit is in all fulnesse : now wee shall shew how many wayes the consideration of these truths will be profitable and usefull to us in the course o● our lives , and for the comfort of our spirits . vse . christ is the spirit of the scriptures , of all truths of all ordinances . wee may be this bee able to reconcile the scriptures , one place with another , where they s●eme to contradict : the law is said to be a 〈…〉 , a ministr ation of condemnation , &c. 2. cor. ● . but in the 19. psal. there it is sayd , the law of the lord is perfect , converting the soule , &c. these places are thus reconciled : the law is said to be dead , so it is without christ , without the spirit which quickneth , and so is ●he gospell too , even a savour of death ; and so are the sacraments also as well as the word , dead ordinances if christ be not in them . the law is sayd to be perfect , and to convert the soule ; so it doth when the spirit goeth along with ●t , as it did ordinarily before christ came in the flesh , as in davids time ; but after christ was come , who was the substance of those shadowes , they became beggerly rudiments , as in pauls time ; and the spirit did not worke with them , but with the gospel , the hearing of faith , gal. 3. 2. vse . and we may understand likewise from hence , what the reason is that an ordinance at one time differeth so much from it selfe at another time in respect of the life and comfort of it , as we often find even in our owne experience ; as also why the same ordinance ( be it the word or sacrament , &c. ) at the same time is profitable to one , and another hath no benefit at all by it : this is from the presence or absence of christ , who is that spirit . what is the reason that wine , or aqua-vitae , doth more refresh and strengthen then common water ? it is of the same substance , of the same colour that other water is ? but there is more spirit in it ; all things worke answerable to the spirits that is in them so what is the reason that ●he reading or hearing of ●he same thing affecteth one , ●nd not another at all ? the ●ubstance of the thing is the ●ame , but the spirit is not ●he same ; the spirit goeth with the one , and not with ●he other . wee grant that our negligence in preparation and attention , our pride and earthly-mindednesse , our want of faith to mingle with the word ; these , or ●he like , may be causes why wee are many times sent ●mpty away : yet this still ●ust be observed as a most ●vident truth , that all the efficacy and fruit of any or●inance dependeth upon christs being present in it who is that spirit that quickneth . 〈◊〉 most powerfull meanes that ever was ordayned for our good , will be dead and heartlesse if hee be not there , by his spirit to put life into it : it may seem● strange what iohn saith , chap. 6. the flesh profiteth nothing . the flesh of christ , our nature which christ tooke , and in which so much was wrought for us , which is the greatest ordinance o● 〈…〉 this flesh profiteth not nor will there be any benefit of it , if it be not applied unto us spi●●●ually ; for it is not the flesh simply considered , but as by it , and with it we receive the spirit of christ ; which spirit quickneth and maketh the fl●sh o● christ meat indeed . as i● is with the flesh of christ , 〈◊〉 with all other ordinan●es , the scriptures profit ●othing , preaching profit●th nothing , the sacra●ents will profit nothing , ●●here is none of these will 〈◊〉 meate indeede , unlesse 〈◊〉 spirit of christ quic●●en them . therefore we ought to 〈◊〉 with all the ordi●●nces of god , a desire ●●at christ would joyne ●●is spirit , and make them ●ffectuall : wee ought to ●ome to the ordinances in 〈◊〉 dependance upon christ ●or a blessing upon them , 〈◊〉 for his presence in ●●em , who is the life and ●cope of all , and then wee ●hould not finde such dul●esse , and deadnesse in them . it is the sinne o● this age this formality , it is the sinne of those tha● have any thing in them ( set desperate drunkard● and roarers and such wretches a side , as plainely discover themselves to be acted by the spirit o● the devill ) take them tha● conforme themselves i● any fashion to religion , the killing sinne that they ly● under is this same dea● formality ; they will heare a sermon now and then , looke on a booke , and i● may be pray morning and evening ; but never looke up to the living and quickning spirit iesus christ , so that all they doe is dead and loathsome , like sal● that hath no savour . what is the best liquor if it hath lost its life and spirit , but flat and unsavory ? and blood when the spirits are out of it , what is it but loathsome goare , so are all their performances , even like sacrifices that had no fire in them , the lord loathed such sacrifices as he did cains , and so hee doth all our flat and livelesse services , yea and our persons too , being as iude saith , fleshly , and not having the spirit . vse . 3 what neede is there , that we should sanctifie all we take in hand by prayer , when we goe to heare a sermon , when wee take up the bible to reade a chapter alone by our selves , or in our families , we should lift up our eyes and hearts , and voyces to heaven , we should say to christ , lord joyne thy spirit , be present with us , without thee thy word is dead , our hearts are dead , and will harden under the meanes , and darken in the light , and we shall fall under the heavie condemnation of these secure and formall times , if thou leavest us . vse 4 christ is sayd to be that spirit , to send the spirit as god , and to receive it as man , in fulnesse , and that for our sakes , it is a point of much comfort , that there is such abundance of spirit in our nature in christ , and for the behalfe of the church , that wee have a fulnesse to receive of : it was a comfort to iosephs brethren , and that family , that ioseph was full of honour , and rules the second in the kingdome , therefore they should want nothing that was good in egypt ; is it not a comfort for christians to know that christ is the spirit , that he hath the spirit to give , the spirit of wisedome in all straights , the spirit of truth to keepe us from all errours , the spirit of strength for all services , the spirit of comfort for all afflictions , hee that is their lord , hath abundance of spirit in him , and for them ; therefore when we want any grace , or gift of the spirit , wee should goe to christ , for god doth all by christ , christ doth all by the spirit , desire christ that hee would vouchsafe his spirit to rule us , counsell us , comfort us , and strengthen us . therefore in our emptinesse , ( as indeede we are empty creatures of our selves ) let us goe to christ for the spirit , he hath received that fulnesse for us , desire him that out of his fulnesse , he would vouchsafe to give unto us . it is the reason why christians are so dead , and so dull , and so darke in their spirits , they doe not first consider themselves , and then goe to christ , we should all , in all exigents whatsoever , make use of this our great high treasurer , the great high steward of heaven and earth , of this our ioseph , the second person in heaven , he is at the right hand of god , and all to fill his church with his spirit , our comfort is now that our strength and comfort lyes hid in christ , that is neere to us as man , and neere to god as god , he is betweene the father and us , he is neere the father as being of the same nature with him , hee is neere us as being of the same nature with us , so being a mediatour in office , and being so fit for a mediator in nature what a comfort is this . indeed there is no comming to god , no entercourse betweene god and us immediately , but betweene god-man and god and us , who is the mediatour betweene god and us , hee comes betweene , in christ we goe to god , in our flesh in our nature , and in christ , and from christ , and by christ , we have all grace and comfort ; from christ we have all as god , together with the holy ghost , and the father , and wee have all in christ as a head and husband , and we have all through christ , as mediator by his merit , therefore wee should goe to christ every way . vse 5 let us labour to bee in christ that we may get the spirit it is of great necessity that wee should have it . above all things next to redemption by christ , labour for the spirit of christ. christ is our saviour , not onely by merit and satisfaction , but by efficacy and grace , that is , as hee hath purchased us for his people by his blood ; so hee will subdue our corruptions , and rule us by his spirit . for first , hee that hath not the spirit of christ , is none of his ; those that have not the efficacy of the spirit in them to rule them , shall not have benefit by his death to reconcile them , for these goe alway together , christ as a king to rule , and as a priest to dye , he came by blood and by water ; to satisfie , and to sanctifie . secondly , there is a necessity of the spirit , that we may be new creatures : it was the spirits brooding upon the chaos that brought forth all , so the spirit must sit upon our soules before any change will be made : now there is a necessity that wee bee changed , and that wee bee new , or else wee can never bee inhabitants of the new heavens and the new earth , we must have the spirit of god : therefore zech. 4. 6. as in the materiall temple , it s not by might or by power , but by the spirit ; so in rearing up spirituall temples , it is not by strength of wit or parts , but by the spirit ; therefore the spirit is necessary for us , even as our being in grace is necessary . the holy apostles wee know till the spirit came more abundantly upon them ; what darke creatures they were ? but when the holy ghost was come upon them , how full of life , and light , and courage they were , that the more they suffered , the more they might suffer : so it will bee with christians , the more spirituall they grow , the more lightsome and couragious , the more strong , the more lively and vigrous to all duties : the holy ghost is the substantiall vigour of all creatures what soever ; all the spirituall vigour of every thing , comes from the holy spirit , and the holy spirit from christ. for nothing can worke above it selfe , nature cannot worke above nature ; that which elevates nature above it selfe , and sets a spirituall stampe , and puts divine qualities upon it , is the spirit of god. that divine quality is called spirit : there is the flesh , and the spirit ; all in us is flesh by nature , and what soever is spirituall and divine , commeth from the spirit , and therefore it is called spirit ; you see therefore a necessity of the working of the spirit , even as there is a necessity to bee new creatures , and to bee spirituall . if we will be spirituall , wee must have it from him , that is first spirituall , the spirit himselfe , that is the principle and fountaine of all that is spirituall . thirdly , wee are called oft times to doe , and suffer such things as are above nature , and therefore wee must have a spirit above nature , when wee feele sin , to beleeve the forgivenesse of sinnes ; when wee see death , to beleeve life everlasting ; and when wee are in extremity , to beleeve god present with us to deliver us ; to beleeve contraries in contraries , is a strange almighty worke of faith , by the works of the spirit . it is above the work of nature to dye , to end out dayes with comfort , and to resigne up our soules ; for nature sees nothing but darknesse , and desolation in the grave and destruction 〈◊〉 nothing can make a man comfortable in death , but that which rayseth him above nature , the spirit of god. now these things and many such like , we must do and suffer , if we be christians , and therefore wee must have the spirit to enable us to doe all . the spirit is to the soule , as the soule is to the body ; what is the body without the soule ? a ca●k●ss● , a loathsome dead thing ; what is the soule without the spirit ? a caos of darknesse and confusion . well , how shall we know whether we have the spirit of christ or no ? we may know it partly by that i sayd before . the spirit is a vigorous working thing , and therefore all three persons , take up●n them the name of spirit , but the holy ghost especially , because he is the spirituall vigour . the spirit is an operative thing , the spirits are the quintessence , and extraction of things , that is nothing but operation , god that is nothing but a pure act is said to be a spirit , those that have the spirit of god , are full of act , and vigour , the spirits of dull creatures , are active , when they are ex●racted , shall the spirits of bodies bee vigrous , and shall not the holy ghost be vigrous , that is a substantial vigour ? therefore , if a man have the spirit of god in him , it will worke in him , it is very operative . therefore it is compared to fire , in diverse respects , for , first , fire it is of a working nature , it is the instrument of nature , if we had not fire , what could we worke ? all fabrickes and all things , are done by fire , especially mettalls , they are framed , and made mallyable by fire . so the holy ghost , it is a working thing and softneth the heart , and makes us mallyable , it makes us fit for the impression of all good . secondly fire , againe , though bodies be darke , it makes them lightsome like it selfe , iron is a darke body , but if the fire penetrate it , it makes it lightsom : we are darke creatures of our selves , if we have the spirit it makes us light . againe , fire it mak●s chearefull , and it ascends upward ; if a man have the spirit of god , his conversation will be upward , his conversation will bee heavenly , he minds the things of god , he doth not grovel here below , so in diverse such respects , the holy ghost is compared to fire , and hath such effects in us , in some sort wee finde our understandings enlightned , and our selves quickened , and carryed up to be above nature , in holy and heavenly actions , and then it is a good signe that we have the spirit of christ. a part will follow the whole , as we see a part of the earth , it falls to the center , because all the earth is heavy , all the whole earth fals down to the center , and therefore every little clod will doe it , so christ our head that hath abundance of the spirit is in heaven , and if we have the spirit , we will follow him , and minde the things where christ is . where the spirit of christ is likewise , it convinceth , as it is iohn 16. that is , it brings a cleare evident conviction with it , that the truth of god , is the truth of god : it is no doubtfull thing , therfore when a man st●ggers in the truth , in this and that course , whether he should doe this , or that , it is a signe , hee hath not the spirit , or that he hath it in a very little measure , because the spirit is a convincing thing , as light it convinceth a man , he doth not doubt of that that he seeth at noone day , so that that a man seeth by the spirit , he is convinced of , when a man doubts , and wavers , whether hee should take a good course or a bad , and wavers , it is a signe , he is carnall , and hath not the spirit of god , for if hee had the spirit it would convince him , and set him downe , you must take this course , if you will bee saved , that is said to convince , that saith more for a thing then any thing can say against it . now when a man hath the spirit of god , he can say more for god and for good things , and good wayes then all the devils in hell , by discouragement can say against them . therefore , when a man cannot say any thing for god , and for good causes to purpose , he hath not the spirit of god , the spirit of god would so convince him , that hee should answer all cavils , and objections . the argument is wondrous large , i give you but a tast to know whether the spirit of christ be in you or no. in a word , if christ bee that spirit , and have infused the spirit into us , it will make us like him , it will transforme us into his likenesse , it will make us holy and humble , and obedien● as hee was , even to the death ; these things , migh● bee largely followed , bu● we have occasion to spea● of these , in other portio●● of scripture , therfore that yee may get the spirit of god , take these directions . we must goe to christ , studdy christ , if wee will have the spirit , studdy the gospell of christ , what is the reason that before christ , there was so little spirit in comparison ? there was but a little measure of the knowledge of christ , the more christ is discovered , the more is the spirit given , and according to the manifestation of christ what he hath done for us , and what hee hath , the more the riches of christ is unfolded in the church , the more the spirit goes along with them ▪ the more the free grace , and love of god in christ alone is made knowne to the church , the more spirit there is , and againe backe againe , the more spirit , the more knowledge of christ ; for there is a reciprocall going of these two , the knowledge of christ , and the spirit : what is the reason , that in popery , the schoolemen that were witty to distinguish , that there was little spirit in them ? they savoured not the gospell , they were wondrous quick in distinctions , but they savoured not the matters of grace , and of christ , it was not fully discovered to them , but they attributed it to satisfaction , and to merits , and to the pope , the head of the church , &c. they divided christ , they knew him not , and dividing christ , they wanted the spirit of christ , and wanting that spirit , they taught not christ as they should , they were darke times , as themselves confessed , especially about nine hundred , and a thousand yeares after christ , because christ was vayled then in a world of idle ceremonies ( to darken the gospell and the victory of christ ) that the pope made , who was the vicare of sathan , these were the doctors of the church then , and christ was hid , and wrapped , in a company of idle traditions , and ceremonies of men , and that was the reason that things were obscure . now when christ , and all good things by christ , and by christ onely are discovered , the vaile is taken off : now of late for these hundred yeares , in the time of reformation , there hath beene more spirit , and more light somenesse and comfort , christians have lived , and dyed more comfortably , why ? because christ hath beene more knowne ; and as it is with the church , so it is with particular christians , the more they studdy christ , and the fulnesse that is in christ , and all comfort in him alone to be had , wisedome , righteousnesse , sanctification , and redemption , the more men grow up in the knowledge of christ , the more they grow spirituall , and the more spirituall they grow , the more they grow in the knowledge of christ , therefore if wee would have the spirit , let us come neere to christ , and labour to know him more , who is the fountaine of all that is spirituall . then againe if wee would be spirituall , let us take heed we trust not too much to dead things , without christ , to have a kinde of popery in the worke done , to thinke that reading , and hearing , and receiving the sacrament , and that the government of the church will doe it , as if it were as man would have it , put case there were all these , ( which are excellent good things , ) but what are all these without the spirit of christ , a man may bee dead with all these , though he heare never so much , and receive the sacrament never so often , if a man goe not to christ the quickning spirit in this manner ; lord these , and my soule too , are dead things without thy spirit , therefore quicken me , joyn christ with all our performances , without which all is nothing , and then he will be spirituall to us . and when wee goe to christ , for the spirit ( as we must beg it , if wee will have it , ( god will give the holy ghost to them that aske him ) remember that we use the meanes carefully , reading , and hearing , and holy communion of saints , because though these without the spirit ▪ can doe nothing , yet the spirit is not given but by these , these are the golden conduites of the spirit of christ : no man is ever spirituall but they are readers , and hearers , and conferrers of good things , and attenders upon the meanes of salvation , because god will worke by his owne tooles , and instruments ; therefore it is sayd , revel . 1. that iohn was full of the spirit upon the lords day , let a christian sanctifie the sabbath , as he should doe , he will be in the spirit on the lords day , more than on other dayes : why ? because then he is reading , and hearing , and conferring , and in some spirituall course , and the more a man on the lords day is in a spirituall course , the more he is in the spirit ; iohn was in the spirit on the lords day , so much for those words , the lord is that spirit . and where the spirit of the lord is , there is liberty . vve see here what the spirit works where it is ; where the spirit of the lord is , there is liberty , i will name , the instance that i gave before , that i may the better goe on , we say the sunne is heate , and influence ; not that it is so , for they bee accidents , but the sunne appeares to us for our comfort in heate and influence , therefore we call it by that name , we say of a man , he is all spirit , so christ is all spirit , the sunne is all light , and where the light and heate of the sunne is , there is fruitfulnesse , so christ is all spirit , and where the spirit of christ is , there is spirituall liberty . it were expense of time to no purpose , to tell you of the divers kinds of liberty ; in a word , liberty is that that all desire , but our miscarriage is in the meanes of it , the way to attaine to it , here we see whence to have it , from the spirit of christ : liberty is a sweete thing , especially liberty from the greatest enemies of all , if outward liberty be such a sweete thing , liberty from tyranny and base servitude , it is a thing that mans nature delights in , and the contrary man , as a man abhorres , and hee hath not the nature of a man , that doth not abhorre it , what shall we thinke then of the liberty of the spirit , from the great enemies that daunt the greatest monarches in the world ? liberty from the anger of the great god , and liberty from sathan gods executioner , liberty from the terrour of conscience , from the feare of death , and hell , and judgement ; what shall wee thinke of liberty in these respects ? therefore we speake of great matters here , beloved when wee speake of liberty . now liberty is either christian or evangelicall . you may thinke this a nice difference , but there is some realty in it . christian liberty , is that that belongs to all , even to those before christ , though they have not the terme of christians , yet they were members of christ , christ was head of the church , yesterday , and to day , and for ever . evangelicall liberty is that that is more appropriated to the times of the gospell since the comming of christ , now the liberty that belongs to christians as christians , is perpetuall from those grand enemies , the greatest enemies of all spirituall and inward liberty . in evangelicall liberty besides that , there is another outward liberty , from the ceremoniall and morrall law , and such like and a liberty from the restraint of the law : the iewes were under many restraints , that under the gospell in this time wee are not ; i speake therefore of liberty as it runnes through all ages of the church , not of evangelicall meerely since the time of christ , where the spirit is , both these liberties are now since the comming of christ : now in that the holy ghost saith here , where the spirit of christ is there is liberty ; it supposeth that we are in bondage before wee have the spirit of christ. that is a supposed ground and truth , and indeed so it is : for out of christ wee are slaves , the best of us all are slaves ; in christ , the meanest of all , is a free man , and a king , out of christ , there is nothing but thraldome , wee are under the kingdome of the devill , when he cals us we come wee are in thraldome under the wrath of god , under the feare of death , and damnation , and all those spiritual enemies , that i neede not mention , they are well enough knowne to you , by often-repetition , there is no man but he is a slave , till hee be in christ , and the more free a man thinks himselfe to be , and labours to be , the more slave hee is : for take a man that labours to have his liberty , to doe what he list , he thinkes it the happyest condition in the world , and others thinke it the best condition , to have liberty not to be tyrannized over by others , it is the disposition of mans nature without grace , they account it a happinesse to have their wils over all other , but the more liberty in this , the more slavery . why ? the more liberty that a man hath to doe lawlessely what he wil , contrary to justice & equity , the more he sins : the more he sinnes the more he is inthrawled to sinne , the more he is inthrawled to sin , the more he is in bondage to the devill , and becomes the enemy of god , therefore if a man would picke out the wretchedest man in the world , i would picke out the greatest man in the world if he be naught , that hath most under him , hee hath most liberty , and seekes most liberty , and accounts it his happinesse that hee may have his liberty , this is the greatest thraldome , and it will prove when he dyes , and comes to answer for it , the greatest thraldome of all , therefore the point needes not much proofe , that if wee be not in christ , wee are slaves , as augustine saith in his booke , de , civit . dei , hee is a slave though he domineere , and rule . a man till he be in christ is a slave , not of one man or of one lord over him , but he hath so many lords , as hee hath so many lusts . there are but two kingdomes that the scripture speaks of , that is , the kingdome of sathan , and darknesse , and the kingdome of christ , all therefore that are not in the kingdome of christ , in that blessed liberty , they must needes be shoaled under the other kingdome of sathan . this is a ground , therefore i speake shortly of it , as an insentive , and provocation , to stirre us up , to get into christ , to get the spirit of christ , that we may have this spirituall liberty , or else we are al slaves , notwithstanding all our civill liberties whatsoever they be . now where the spirit of christ is , there is liberty , there is freedome from that bondage , that we are in by nature , and which is strengthened by a wicked course of life , for though we be all slaves by nature , borne slaves , yet notwithstanding by a wicked course of life , we put our selves into bonds and tangle our selves , so many sins and so many repetitions of sinne , so many cords , the longer a man lives , the greater slave he is ; now when the spirit of christ comes , it frees us from all ; both from the naturall , and from the customary slavery . now this liberty is wrought by christ , and applyed by the spirit , what christ workes , hee makes it ours by his spirit , which takes all from christ , as christ doth all by the spirit , so the spirit takes all from christ , all the comfort it hath , is from reasons taken from christ , from grounds from christ , and doctrines from christ , but yet both have their efficacy , christ , as the meritorious cause , and the spirit , as the applying cause ; the spirit discovers the state of bondage we are in by nature , and it discovers withall a more excellent condition , and as it discovers , so likewise the spirit of god brings us to this state , by working faith , in that that christ hath done for us , christ hath freed us by his death from the curse of the law , from the wrath of god , from death and damnation , and the like : now whatsoever christ hath done , the spirit workes faith , to make this our own by uniting us to christ ; when christ and wee are one , his sufferings are ours , and his victory is ours , all is ours , then the spirit perswading us of the love of god , and christ redeeming us from that cursed slavery wee were in , that spirit , it workes love in us , and other graces whereby the dominion of sinne is broken more , and more , and wee are set at liberty by the spirit . now the spirit doth not worke liberty properly , originally , but christ is the grand redeemer , but christ redeemeth two wayes . he redeemes us by paying the price , and so he only redeemeth , for he payed the price to divine justice , wee are in bondage to the wrath of god under his justice , and so there must be satisfaction to justice , before wee can bee free . then we are in bondage to sathan , as gods executioner , and iaylor , now from him we are freed by strong hand , so christ free●eth us by his holy spirit , working such graces in us , as makes us see the loathsomenes of that bondage , working likewise grace in us to be in love with a better condition , that the spirit discovers to us , so that the spirit brings us out by discovery , and by power . all that christ freeth by vertue of redemption , paying the price for all those hee frees likewise by his spirit , discovering to them their bondage , and the blessed condition , whereunto they are to bee brought to a state of freedome ; which freedome hee perfects by little and little , till he bring them to a glorious freedome in heaven . and the reason of this , that where christ doth free by way of redemption , to dye , and satisfie gods justice for any , to those hee gives his spirit , by which spirit they are set at liberty , the reasons are manifold , to name one or two : christ doth save all that hee doth save answerable to the nature of the party saved , hee saves them as reasonable persons , for he saves us that he may make us friends , hee saves us as men , and redeemes us as men , he doth not only pay a price for us as wee buy a thing that is dead , but likewise he frees us , so as wee may understand to what , and by whom wee are freed , and what condition wee are freed from , therefore there must be a spirit joyned with the worke of christ , to informe us throughly , being creatures fit to bee informed . and god intending to come into covenant with us , that we may be friends with him , ( which is our glory , and happinesse ) he acquaints us as frends with all the favours and blessings , that hee hath done for us , hee acquaints us what misery hee brings us out of , and what happinesse he brings us unto , and what is our duty , this is the worke of the spirit to shew us what he hath done for us , that we may be friends . and then it is a ground to love god , god saveth us by a way of love , in the covenant of grace , his desire is , that wee may love him againe , and maintaine love ; now how can this bee without the spirit of god , discover what god in christ hath done for us , therefore there must bee the spirit , to shew to the eye of the soule , and to tell us this christ hath done for us . then againe there must be a fitting for heaven , for that glory that god intends us in election , now this fitting must be altogether by the spirit , the same spirit that sanctifyed christ in the wombe , the same spirit that annointed christ , annoints all those that are christs , that they may be fit for so glorious a head , so there must bee the spirit as well as christ in the worke of redemption and liberty . now this spirit of god doth set us at liberty , in all the course , and whole carriage of salvation , from the beginning to the end . hee sets us at liberty at the first in calling us . he sets us at liberty when we are justified . hee sets us at liberty , when he sanctifieth us . and hee sets us then at liberty fully in glorification . first of all the spirit of god is a spirit of liberty , when we are first called powerfully and effectually : for living in the church , sets us not at liberty , unlesse the spirit stir us up to answere a divine call : for many are called , but few are chosen . in the church , there is hagar and ishmael , as well as isaack , there are hypocrites as well as sound christians , there is outward baptisme as well as inward , there is outward circumcision of the flesh , as well as inward of the spirit , a man may have all these outward priviledges , and yet notwithstanding be a slave in the bosome of the church ; for ishmael was a bondslave , though he were in the house of abraham ▪ therefore the first beginning of spirituall liberty is when the spirit of god in the ordinances , in the meanes of salvation , stirres up the heart to answere gods call as it were , when we are exhorted to beleeve , and repent , the spirit gives power to eccho to god , lord i beleeve , helpe thou my unbeleefe ; lord i repent , and desire to repent more , and more ; when the spirit of god in the ordinance saith , seeke my face , thy face lord will i seeke , be thou mine lord , and i will be thine , this spirituall eccho , and answere of the soule , comes from the spirit of god in calling , and it is the first degree of liberty . now this answere of the soule , by the power of the spirit , overpowring our corruptions , is together with the obedience of the inward man , to goe out , for man answereth the call , not onely by the speech of the heart , lord i doe it , but he doth it indeede , therefore when by the power of the spirit , we come out of the world , and out of our corruptions and walke more freely in the wayes of god , then we are set at spirituall liberty , now the spirit doth all this : for if it were not the spirit that perswaded the soule , when the minister speakes , alas all ministeriall perswasions are to no purpose , if the spirit doe not stirre up the soule to answere , all speech is to no purpose from men ; but this the spirit doth , in the first place he openeth the eyes with spirituall eye salve , to see our naturall bondage , he openeth our eyes to see , i must come out of this condition , if i will be saved of necessity , or else i am miserable for ever , and it is enough for the soule of a miserable man if he be convinced to see his misery , and bondage what he is by nature , for let us be convinced of that once , and all the rest of the linkes of the golden chaine of salvation will follow ; let a m●n be convinced that he is as the scripture saith he is , and as hereafter he shall finde to his cost , you shall not neede to bid him come out of his conversation , and condition , and worldly course , that he is in , all this will follow where there is conviction of spirit , therefore the first worke of the spirit in spirituall liberty is to convince us of sinne and misery , and then to worke as i sayd an answere of the soule , and an obedience of the whole man , this i will not bee long in , being a cleare point . where the spirit is , there is liberty : againe in matter of justification , there is a liberty and freedome of conscience from sinne , and the curse of sinne , and all the danger that followes upon sinne by the spirit . object . but you will say the liberty of justification is wrought by christ , wee are justified by the obedience of christ , and the righteousnesse of christ is imputed to us . answ. it is true , christ is our righteousnesse , but what is that to us except wee have something to put it on ? except we be united to christ what good have wee by christ , if christ bee not ours ? if there be not a spirituall marriage , what benefit have we by him , if we have not him to pay our debt , for his riches to bee ours , and our debt to bee his , there must be a union first . now this union is wrought by the spirit , it is begun in effectuall calling , from this union there comes to bee a change , his righteousnesse is mine , as if i had obeyed , and done it by my selfe , and my debts , and sinnes are his , this is by the spirit , because the union betweene christ and mee is by the spirit : for whatsoever christ hath done ; it is nothing to me till there be a vnion , and then freedome is by the spirit likewise , because the spirit of god workes faith in me , not onely to unite and knit me to christ , but faith to perswade me , that christ is mine , and that all his is mine , and that my debts are his ; this supernaturall hand of faith the spirit workes , to lay hold upon christ , and then to perswade me ; for the spirit is a lightsome thing , and together with the graces it tells mee the graces it workes : as reason , besides reason , it tells me that i use reason when i doe , it hath a reflex act , so the spirit of christ , it hath a reflex act upon it selfe , for being above reason , it doth not onely lay hold upon christ , it doth not onely doe the worke , but it tels me that i doe so when i doe ; therefore it not onely tells me that christ is mine , when i beleeve , but it assures mee that i doe beleeve , it carries a light of its owne ; i know the light by the light , and reason by reason , and faith by faith , together with the reflex act joyning with it ; so that the reflect act joyning with it , so that the spirit is the cause of liberty in justification in that respect , as it is a meanes of union , whereupon there is a passage of all that is christs to be mine , and mine to be christs : and likewise it assures me that i doe beleeve , when i doe beleeve without errour , for the spirit is given me to know the things that i have by christ , not onely to know the priviledges by christ , but the graces of christ. and beloved unlesse the spirit should doe it , it would never be done : for the soule of man is so full of terrours , and feares , and jelousies that except the spirit of god witnesse to my spirit , that god is reconciled in christ , and that christs righteousnesse is mine , i could never be perswaded of it , for the soule it alway thinkes , god is holinesse it selfe , and i am a masse of sinne , what reason have i to thinke that god will bee so favourable to such a wretch , to such a lumpe of sinne as i am ? were it not that god the sonne hath satisfied god the father , god hath satisfied god , and the spirit certifies my conscience , so the spirit that searcheth the deepe things of god , that knows wh●● love is in the brest of god , and therefore he searcheth the heart , hee searcheth the heart of god , and he searcheth my spirit , except the spirit should tell me that god the sonne hath satisfied , and god the father will accept of the satisfaction of god the sonne , i should never bleeve it , therefore god must stablish the heart in a gracious liberty of justification , as well as that god the sonne hath wrought it . it is no wonder that men of great parts without grace are full of terrours and despaire , for the more parts and wit a man hath , without the spirit of god , the more hee disputes against himselfe , and entangles himselfe with desperate thoughts , but when the spirit is brought to speake peace to the soule in christ , and makes the soule to cast it selfe on him for salvation , then gods spirit is above the conscience , though conscience be above all things else , yet god is above conscience , and can still the conscience , and the spirit tells us that god the father is reconciled by the death of god the sonne , and when god witnesseth what god hath wrought , then conscience is at peace . thus we see how the spirit sets us at liberty in the great matter of justification . so likewise in the matter of holy life , in the whole course of a holy life , where the spirit of christ is , there is liberty ; and freedome , from the slavery of sinne , for there the understanding is freed from the bondage of ignorance , and there the will is freed from the bondage of rebellion , there the affections likewise , and the whole inward , and outward man is freed , but this liberty of holinesse , inherent liberty , it doth spring from the liberty that wee have by justification , by the righteousnesse of christ , whereby we are perfectly righteous , and freed from all the title that sathan hath in us , wee are freed from the curse of god , from the law , are inabled in a course of sanctification , to goe on from grace to grace ; the spirit of christ comes after justification ; for whom god gives forgivenesse unto , hee gives his spirit to sanctifie them , the same spirit that assures mee of the pardon of my sinne , sanctifies my nature ; where the spirit is of sanctification it breakes the ruling power of sinne , before then the whole life is nothing but a continuall sinning , & offending of god : but now there is a gracious liberty of disposition , a largenesse of heart which followes the liberty of condition , when a man is free in state and law , from wrath , and from the sentence of damnation , then he hath a free and volentary disposition wrought to serve god freely without feare , or constraint . when a man is under the bondage of the law , when he is under the feare of death , being armed with a sting , whatsoever he doth , he doth it with a slavish minde , where the spirit of god is , there is the spirit of adoption , the spirit of sonnes which is a free spirit : the sonne doth not duties to his father out of constraint , and feare , but out of nature ; the spirit alters our nature and disposition , it makes us sonnes , and then we doe all freely ; god doth inlarge the hearts of his children , they can deny themselves in a good worke , they are zealous of good workes ; it is the end of their redemption , as it is tit. 2. we are redeemed to be a peculiar people , zealous of good workes : for then we have a base esteeme of all things that hinder us from freenesse in gods service , as worldlinesse , &c. what doth a christian when hee seeth his gracious liberty in chrst ? the love of the world and worldly things , he is ready to part with all for the service of god , he is so free hearted that hee can part with life it selfe , paul saith of himselfe , my life is not deare to me , so i may finish my course with joy : as we see in the martyres and others , how free they were ; even of their very blood . what shall wee thinke of those therefore , that if we get any thing of them , it must bee as a sparkle out of the flint : duties come from christians as water out of a spring , they are naturall , and not forced to issue so farre forth as they are spirituall . i confesse that there is remainders of bondage , where the spirit sets at liberty , for there is a double principle in us , while we live in this world , of nature and grace , therefore there will be conflict in every holy duty , the flesh will draw backe , when the spirit would be liberall , the flesh will say , oh but i may want ? when the spirit would bee most couragious , the flesh will say , but there is danger in it , so that there is nothing that we can doe but it must be gotten out of the fire , we must resist , yet notwithstanding here is liberty to doe good , because here is a principle that resists the backewardnesse of the flesh . in a wicked man there is nothing but flesh , and therefore there is no resistance and we must understand the nature of this spirituall liberty in sanctification , it is not a liberty freeing us altogether from conflict , and deadnesse , and dulnesse , and the like , but it is a liberty inabling us to combate , not freeing us from combate ; it is a liberty to fight the battells of the lord against our owne corruptions , not freeing us from it , that is the liberty of glory in heaven , when there shall be no enemie within , or without . therefore let not christians be discouraged with the backwardnesse , and untowardnesse of the flesh , to good duties , if we have a principle in us to fight against it , to inable us to fight against our corruptions , and to get good duties out of it , in spight of it , it is an argument of a new nature , god will perfect his owne beginnings , and subdue the flesh more and more , by the power of his spirit : we see our blessed saviour , what a sweete excuse hee makes for his disciples , when they were dead hearted and drowsie , when they should have comforted him in the garden , oh saith he , the spirit is willing , but the flesh is weake . indeede there is a double hinderance in gods people , when they are about holy duties , sometimes from their very mould , & nature , considered not as corrupted , the very mould without the consideration . and then consider it as it is made more heavie and dull be the flesh , and corruptions in them ▪ as there be invincible infirmities and weakenesses in nature , sometimes deadnesse after labour , and expense of spirits , creepes in invincibly that a man cannot overcome those necessities of nature , so that the spirit may be willing , and the flesh weake , the flesh without any great corruption ; god lookes upon our necessities , as the father saith free me from my necessities , as we see christ made an excuse for them : it was not so much corruption , though that were an ingredient in it , as nature in it selfe ; christ saw a great deale of gold in the oare , therefore wee see how he excuseth them : therefore when wee are dull let us strive , christ is ready to make excuse for us , if our hearts bee right , the spirit is willing but the flesh is weake , i speake this for the comfort of the best sort of christians , that thinke they are not set at liberty by the spirit , be-because they finde some heavinesse , and dulnesse in good duties , as i said , there is sinne in us while we live here , but it reignes not after a man hath the spirit of christ , the spirit of christ maintaines a perpetuall combate , and conflict against sinne ; it could subdue sinne all at once , if god saw it good , but god will humble us while wee live here , and exercise us with spirituall conflicts , therefore god sees it sufficient to bring us to heaven , to set up a combate in us , that we are able by the helpe of the spirit to fight gods battles , against the flesh , so that the dominion of sinne , may be broken in us , and excellently saith paul , rom. 8. 2. the law of the spirit of life , in christ iesus hath freed me from the law of sinne , and of death . the law of the spirit of life , that is , the commanding power of the spirit of christ , that commands as a law in the hearts of gods people , it frees us from the law , that is , from the commanding power of sinne , and death , so that the dominion and tyranny of sinne is broken by the spirit of christ , and so we are set at a gracious liberty , in some respects wee are under grace , therefore sinne shall not have dominion over us , as the apostle speakes . againe by the spirit of christ in sanctification we are made kings , to rule over our owne lusts , in some measure , not kings , to be freed altogether from them , but kings to strive against them : it is a liberty to fight , and in fighting to overcome at last : when the israelites had a promise that god would give their enemies into their hands , the meaning was not that hee would give them , without fighting a blow , but i will give them into your hands , you shall fight and be of good comfort , in fighting you shall overcome , so this liberty of sanctification , it is not a liberty that we should have no combate with our corruptions , but a gracious liberty to keepe them under , till by subduing them by little and little , we get a perfect victory ; what greater incouragement can a man have , to fight against his enemie , then when he is sure of the victory , before he fights of finall victory , you see then how the spirit brings a liberty into the soule , it brings us out of that cursed kingdome of sathan and sinne , it brings us out of the curse of god , and the law in justification , and it brings us from the dominion and tyrannie of sinne , by a spirit of sanctification . but this is not all that is in liberty , for the spirit doth not onely free ●s from all that is ill , from sinne , but from that that followes it , there is some ill that followes , as feare and terrours of conscience , &c. they follow sinne and death and wrath , and such like , the subjection to these : now where the spirit of god is , it frees from the ill consequents , from the tayle that followes sinne ; where the spirit is , it frees us from feare , for the same spirit that tells us in justification that god is appeased , the same spirit frees us from the feare of damnation , and death and judgement , from the terrours of an evill conscience , being sprinkled with the blood of christ , we are freed from feare . and it frees not onely from the feare of ill things , but it shewes immunity , and freedome to good , liberty implies here two things , a freedome from ill , from a cursed condition , and likewise a liberty to a better , a liberty from ill , and to good , we must take it in the just latitude , because the benefits of christ are compleate , not onely privative but positive , not onely to free us from ill , but to conferre all good to us , as much as our nature is capable of , as much as these soules of ours are capable of , they shall be made free and glorious and happy in heaven , god will leave no part of the soule unfilled , no corner of the soule empty , by little and little he doth it , as we shall see in the next verse , when we are called out of sathans kingdome we are not onely called out of that cursed state , but we are made free of a better kingdome , we are mede the members of christ , we are infranchised , and so in justification we are not onely freed from damnation , from the justice and wrath of god , but likewise wee can implead our righteousnesse whereby we have title to heaven which is a blessed priviledge , and prerogative , we are not onely free from the curse of the law , but likewise wee have other gracious prerogatives and priviledges , we are not onely freed from the dominion of sinne , but we are likewise set at liberty by the spirit , to doe that that is good , wee have a voluntary free spirit to serve god with as great chearefulnesse as we served our lusts before , and as we are freed from the rigour and curse of the law , so we have prerogatives to good answerable , we are now by the spirit set at liberty to delight in the law , to make the law our councellour , to make the word of god our councellour , that that terrified and affrighted us before , now it is our direction , even as he that was a severe schoolemaster to one in his under yeares , after when hee comes to yeares , becomes a wise tutor to guide and direct him , so the law that terrified and whipped us when we were in bondage , till we be in christ , it scares us to christ , that law after comes to bee a tutor , to tell us this we shall doe , to councell us , and say this is the best way , and wee come to delight in those truthes , when they are discovered to us in the inward man ; and the more we know , the more wee would know , because wee would please god every day better , so that besides freedome from that that is ill , and the consequents of ill , there is a blessed immunity , and prerogative , and priviledge , that is meant here by liberty . for gods workes are compleate , we must know when he delivers from ill he advanceth to good , his workes are full workes alwayes , he doth not things by halves , therefore wee have through christ , and by the spirit , not onely freedome from that that is ill , but advancement to all that is comfortable , and graciously good . and one thing give me leave to touch , which though it bee more subtile , yet it is usefull , that the text puts mee to speake of , where the spirit of god is , there is liberty of the inward man , liberty of judgement , and liberty of will , where the spirit of god is not there is no liberty , no free will , a little to touch upon that . that which we call free will , it is either taken for a naturall power and indowment that god hath put upon the soule , and so the will is alway free in earth , and in hell : the divils will is free so , free to evill , there is the naturall freedome , for freedome it is a dowrie upon the will , invested upon the will , that god never takes from it , to doe it freely , that is upon reason that it sees , be it good or evill ; so i meane not freedome , but i take freedome for ability and strength to that that is good : for any liberty , and ability to that that is good , is onely from the spirit ; and the defence of luthers , and others that wrote of this freedome is sound , and good , that the will of man is slavish altogether , without the spirit of god , where the spirit is there is liberty . liberty as it is taken for power and ability to doe good . in a word , there is alway a liberty of the subject , of the person , a liberty of the understanding , but not of the object , to this or that thing , a liberty to supernaturall objects comes from supernaturall principles , nothing moves above its owne spheare , nothing is acted above its owne activity , that god hath put into it : now a naturall man can doe nothing but naturally , for nothing can worke above it selfe , by its owne strength , no more than a beast can worke according to the principles of a man , therefore the soule of man hath no liberty at all to that which is spiritually good , without a supernaturall principle , that rayseth it above it selfe , and put it into the ranke of supernaturall things . first the spirit of god puts a new life into the soule of a man , and then when hee hath done that , it preserves that life against all opposition , and together with preserving that life , it applyes that inward life and power it hath put into it , to particular workes , for when wee have a new life , yet wee cannot doe particular actions without the exciting power , of the spirit of god , the spirit stirres up to every particular thing , when the soule would be quiet of it selfe , the moving comes from the spirit of god , as every particular moving in the body , comes from the soule , so the spirit it puts a new life , it applyes that life , it applyes the soule to every action . where the spirit of god therefore is not , there is no liberty to any supernaturall action , but where the spirit of god is , there is liberty , it followes both the negatively , and affirmatively ; there is a liberty of will to that that is good , so then this riseth from hence , againe that where the spirit of god is efficatious , and effectuall in his working , there it robbes not the soule of liberty but perfects that liberty . you have some divines ( too many indeede ) that hold that the holy ghost , onely workes by way of perswasion upon the soule , and by way of mooving as it were without , but he doth not enter into the soule nor alter and change the soule , hee doth not worke upon the soule as an inward worker , but onely as an outward intreater , and perswader , and allurer , propounding objects , and with objects perswasions , and allurements ; this is too shallow a conceite for so deepe a businesse as this , for the spirit works more deepely than so , it puts a new life into the soule , it takes away the stony heart , and gives a fleshly heart ; those phrases of scripture are too weighty , to fasten such a shallow sence upon them , onely as to intreate them to be converted , as a man would intreate a stone to be warme , and to come out of its place , he might intreate long enough , but the spirit with that speech , it puts a new life and power , and then acts and stirres that power to all that is good . object . oh say they , ( which is their maine objection ) here is a prejudice to the liberty of the will , this is to overthrow the nature of man ? answ. oh by no meanes , this is no prejudice to the liberty of the will ; for the spirit of god is so wise an agent that he workes upon the soule , preserving the principles of a man , it alters the judgement by presenting greater reasons , and further light than it saw before , and then it alters the will , that we will contrary to that wee did before , by presenting to the will greater reasons to be good , than ever it had to be ill before : then the soule chooseth freely of its owne will any thing when it doth it upon discovery of light , and reason , with advisement and reason , then the soule doth things freely , when i● doth them upon the designment of reason , when judgement tells me this is good . now when the spirit changeth the soule , it presents such strong reasons to come out of that cursed estate i am in , and to come to the blessed estate in christ , that the will presently followes that that the understanding presents as the chiefe good of all , here the freedome is preserved , because the will is so stirred by the holy ghost , as that it stirres it selfe , being stirred by the holy ghost , and upon this ground , it sees a better good . so that grace takes not away liberty no ; it stablisheth liberty : though we hold that in effectuall grace the spiri● of god workes upon the soule throughly , yet notwithstanding wee preserve liberty , because we say that the soule works of its owne principles , notwi●hstanding grace , because the spirit of god acts , and leades the soule according to the nature of the soule , the spirit of god preserves things in the manner of doing of things , it is the manner of doing of the reasonable creature , to doe things freely , therefore the spirit working upon the soule it preserves that modus , though it worke effectually upon the soule , and the more effectually it workes upon the soule , the more free the soule is , because it seeth reason to doe good ; therefore the more we give to the spirit in the question of grace , and nature , the more we stablish liberty and prejudice it not : where these three or foure rules are observed , there liberty is preserved , though there be a mighty working of the holy spirit , as. first , where the will chooseth , and makes choise , and inclines to a thing with the advisement of reason , alway that must be , or else it is not a humane action , now when the spirit of god sets the will at liberty , a man doth that he doth with full advisement of reason , for though god worke upon the will it is with inlightning of the understanding at the same time , and all grace in the will comes through the understanding as all heate upon inferiour things it comes with light , so that though heate ch●rish the earth , it comes with light , so all the worke upon the soule , is by the heate of the spirit , but it comes from the light of the understanding so the freedome of the soule is preserved , because it is with light . againe , where freedome is , there is a power to apprehend other things , as well as that it doth , to reason on both sides , i may doe this or that , for that power to reason on both sides , is proper to the soule alway : now grace takes not alway that power to reason on both sides , for when a man is set at liberty from the base slavery of ill , to doe good , he can reason with himselfe , i might have done this , and that if i would be damned , so that the judgement is not bound to one thing onely but the judgement tells him , hee might have done otherwise , if he would , but he sees hee must doe this if hee will not bee damned . againe , where there is liberty , and freedome there is an enla●gement to understand more things then one , or else there were no freedome , and though the soule bee determined to chuse one thing , and not many , yet of it selfe it hath power to choose many things : to make this cleere a little , some creatures are confined to one thing , out of the narrownesse of the parts they have , some are confined to one thing out of the largenesse of parts , these seeme contrary , but thus , i will give this instance to make it cleere ; the creature that is unreasonable , is alway confined to one manner of working , because they want understanding to worke in a diverse manner ; birds make their nests , and bees make their hives alwayes after one manner , because of their narrownesse , that they have not choyse . now when the spirit sets a man at liberty to holy things , he is confined to good , especiall this is in heaven , this is out of largenesse of understanding , apprehending many goods , and many ills , and that good that hee conceives to be the best good out of a large understanding he is determined , to that one , so that though the spirit of god take away as it were that present liberty that a man cannot doe ill , it will not suffer him to be so bad as he was , yet it leaves him in a state of good to doe a multitude of good things . and then though it confine him to a state of happinesse , that he cannot will the contrary , yet here is no liberty taken a way , because it is done out of strength of knowledge , not out of narrownesse , because there is no more things for him to judge , but out of largenesse , telling him this is the best of all , and carries all the soule after it , the glory of heaven robbes not a man of is power . what is the reason , they are determined eternally to that that is good ? is it for want of understanding that the angels choose not ill ? no , they know what ill is by speculation , but there is a strength of understanding to know that that is good , and the understanding where it hath a full light , it carries the will to choose , therefore where the spirit of the lord is , there is liberty , notwithstanding all objections to the contrary , the spirit takes not away , nay it strengthneth , the liberty of the soule : it is an idle objection and a great stay of many that are willing to be deceived : oh if grace confine a man , determine him , as the word is , sway him one way perpetually , that hee holds on to the end , and leaves him not at liberty to his will , this confining and swaying one way , it is an abridging him of his liberty , &c. no , for it comes not from weakenesse of understanding , but from strength of understanding , and it is perfect liberty to doe well : therefore on the contrary , it is so farre from abridgeing the liberty of the soule that it cannot doe ill , or that it cannot but persevere , to doe good , that ●t is the strength of liberty . for i would know whether the first adams liberty , were greater or the liberty in heaven the second adams liberty ? our liberty in grace , or that in glory ? the liberty of the first man was , that he might not sinne , if hee would ? the liberty of christ , was that he could not sinne at all : which thinke you was the chiefe , he that could not or hee that might sinne , if hee would ? was there not a more gracious , and blessed liberty in christ , than in adam , when he might not sinne if he would . is this a worse liberty then when a man cannot sinne , so when the spirit of god beares that sway over the soule , and takes away that potentiallity , and possibility to sinne , that a man cannot sinne , because hee will not , his will is so carried by the strength of judgement : this is the greatest good , i will not moove out of this circle , if i goe out of this i shall be unhappy , and this is the greatest liberty of all . what doe we pray in the lords prayer but for this liberty ? thy will bee done , that is , take me out of my owne will more , and more , conforme my will to thine in all things , the more i doe so , the more liberty i have , the strength of that petition is , that we may have perfect liberty in serving god. the greatest , and sweetest liberty is , when wee have no liberty to sinne at all , when we cannot sinne , it is greater chastity not to have power to resist to be impregnable in continence , and sobriety , when there is such a measure of these graces , as they are not to bee overcome , it is greater strength than when they may be prevailed over , so men mistake to thinke this the greatest liberty to have power to good or evill , that is , the imperfection of the creature ; man was at the first created free to either good or evill of himselfe , that he might fall of himselfe , this was not strength , but a thing that followed the creature , that came out of nothing , and that was subject to fall to his owne principles againe , but to have the soule stablished that it shall not have freedome to ill , it is so stablished in good , it hath the understanding so englightned , and the will so con●irmed and strengthned , that it is without danger of temptation , that is properly glorious liberty , and that is the better endowment of both , so that we see it cleerely , that grace takes not away liberty , but establisheth it . now besides this inward spirituall liberty , that we have by the spirit , there is an outward preserving liberty that must bee a little touched , and that is two fold . a liberty of preaching the gospell , and a liberty of discipline as well call it , of government , that is in the church of god , and should be ( at least ) in all places , because wee are men , and must have such helpes . now these are liberties that the spirit bestowes upon the church , wheresoever there is an inward spirituall liberty men are brought into the church by the liberty of the gospell , and preserved by government : there must be a subjection to pastors , there must be teaching , and some discipline , or else all will be in a confusion . now this inward liberty is wrought by the liberty of the gospell ? quest. what is the liberty of the gospell ? ans. when there is a blessed liberty in the church , to have true liberty opened , the charter of our liberty . quest. what is the charter of our liberty ? answ. the word of god , when the charter , and patent of our liberty is layd open , in laying it open , we come to have interest in those liberties , therefore , the liberty of the temple , the liberty of the church , of the word and sacraments , and some order in the church with it , it brings in spirituall liberty and preserves it , it is as it were the bonds , and sinewes of the church : now where the spirit of god is with the gospell , there is this liberty of the gospell , there are the doores of the temple and sanctuary set open , as blessed be god , this kingdome hath had , with the spirituall liberty , there is an outward liberty of the tabernacle of god , and the house of god , that wee can all meete to heare the word of god , and to receive the sacraments , that we can all meete to call upon god in spirit , and in truth , and these outward liberties beloved are blessed liberties ? for where god gives these outward liberties , hee intends to bestow , and to convey spirituall liberty : how shall we come to spirituall liberty without unfolding the charter , the word of god ? therefore christ hath established a ministery , apostles , and doctors , and pastors to edifie the church , to the end of the world ; and therefore wee see where there is no outward liberty of unfolding the word , where there is no outword liberty of the ministery , there wants this inward liberty : for god by the preaching of the gospell , sets us at liberty . againe when christ preached the gospell first , it was the yeere of iubile . now in the yeare of iubile , all servants were set at liberty , and those that had not sold their inheritances might recover them againe , if they would : this iubile was a type of the spirituall liberty that the gospel sets us at : those that have served sinne , and sathan before , if they will regard the gracious promises of the gospell , they may of slaves of sinne and sathan , become the free men of iesus christ. but in those times some would be servants still , and would not be set at liberty , their eares were boared for perpetuall slaves , and it is pitty but their eares should be boared for everlasting slaves , that now in the glorious iubile of the gospell , resolve still to be slaves . when a proclamation of liberty was made to come out of babylon all that would , many would sticke there still ; so many are in love with egypt and babylon , and slavery , it is pitty but they should bee slaves : but those that have more noble spirits , as they desire liberty , so they should desire spirituall liberty especially , and here you see how to come by it , where the spirit of the lord is , there is liberty , and where the ordinance of god is , that is , the ministery of the spirit , there is the spirit , where these outward liberties are , it is a signe that god hath an intendment to set men at spirituall liberty . those therefore that are enemies of the dispensation of the gospell , in the ministery , they are enemies to spirit●all liberty , and it is an argument that a man is in bondage to sathan , when hee is an enemy any way of the unfolding of the word of god , for it is an argument that he is licentious , that he will not be called to spirituall liberty , but live according to the flesh , when he will not heare of the liberty of the spirit , as you have some kinde of men , that account it a bondage ; let us breake their bonds , and cast away their coards , why should we be tyed with the word , and with these holy things ? it is better that wee have no preaching , no order at all , but live every man as he would , though they speake not so in words , yet their lives and prophane carrige , shew that they regard not outward liberties , and that argueth that they are in spirituall bondage , and that they have no interest in spirituall liberty , because they are enemies of that whereby spirituall liberty is preserved . therefore the gospell is set out by that phrase , the kingdome of god , not onely the kingdome of god set up in our hearts , the kingdome of the spirit , but likewise where the gospell is preached , there is the kingdome of god , why ? because with the dispensation of divine truth , christ comes to rule in the heart , by the outward kingdome comes the spirituall kingdome , they come under one name . therefore those that would have the spirituall kingdome of god , by grace and peace to rule in their hearts , till they reigne for ever in heaven , they must come by this doore , by the ministery , by the outward ordinance , the ordinance brings them to grace , and grace to glory , and it is a good and a sweete signe of a man spiritually set at liberty , brought out of the kingdome of sathan , and freed from the guilt of sinne , and from the dominion of sinne , which is broken in sanctification , when we can meekely and cheerefully submit to the ordinance of god , with a desire to have his spirituall thraldome discovered , and to have spirituall duties unfolded , and the riches of christ layd open , when hee heares these things , with a tast , and relish , and a love , it is a signe god loves his soule , and that he hath interest in spirituall liberty , because he can improve the charter of his soule so well , where the spirit of the lord is , there is liberty . and besides this liberty in this world , there is a liberty of glory , called the liberty of the sonnes of god ; the liberty of our bodies from corruption , the glorious liberty in heaven , when we shall be perfectly free ; for alas in this world we are free to fight , not free from fight , and we are free not from misery , but free from thraldome to misery , but then we shall be free from the encounter and incombrance , all teares shall be wiped from our eyes , wee shall be free from all hurt of body , in sickenesse and the like , and free from all the remainders of sinne in our soules , that is perfect liberty , perfect redemption and perfect adoption , both of body and soule : and that we have by the spirit too , for where the spirit of god is , there is that to in this world , in the beginnings of it : for beloved what is peace of conscience , and joy in the holy ghost ? is it not the beginnings of heaven ? is it not a grape of the heavenly canaan ? is not the spirit that wee have here , an earnest of that inheritance ? an earnest penny , and an earnest is a peece of the bargaine , it is never taken away , but is made up with the bargaine , therefore when by the spirit , we have the beginnings of grace , and comfort , we have the beginnings of that glorious liberty , and it assures us of that glorious liberty as sure as we have the earnest ; for god never repents of his bargaine that he makes with his children ; grace in some sort is glory , as we see in the next verse ; because grace is the beginning of glory , it frees the soule from terrour , and subjection to sinne , from the thraldome of sinne , so the life of glory is begunne in grace , we have the life of glory begunne by the spirit , this glorious life . vse . 1 if we have all these blessed liberties in this world and in that to come ▪ by the spirit , then we should labour to have the spirit of christ , or else we have no liberty at all , and labour every day more , and more to get this spirituall liberty in our consciences , to have our consciences assured by the spirit that our sinnes are forgiven , and to feele in our consciences a power , to bring under sinne , that hath tyrannized over us before , let us every day more and more labour to finde this spirituall liberty , and prize dayly more the ordinances of god , sanctified to set us at liberty , attend upon spirituall meanes , that god hath sanctified wherin he will convey the spirit , there were certaine times wherein the angell came to stirre the waters of the poole , so the spirit of god stirres the waters of the word , and ordinances , and makes them effectuall , attend upon the ordinances of god , the communion of saints , &c. and the spirit of god will slide into our soules in the use of holy meanes , there is no man but hee findes experience of it , he findes himselfe raysed above himselfe in the use of holy meanes . the more we know the gospell , the more we have of the spirit , and the more spirit we have , the more liberty we enjoy : if we prize and value outward liberty as indeede we doe , and wee are naturally moved to doe it , how should wee prize the charter of our spirituall liberty , the word of god ? and the promises of salvation , whereby wee come to know all our liberty , where we have all the promises opened to us ; the promise of forgivenesse of sinnes , of necessary grace , the promise of comfort in all conditions whatsoever : therefore let us every day labour to grow farther and farther both in the knowledge , and in the taste , and feeling of this spirituall liberty . vse 2 oh beloved what a blessed condition it is , to have this spirituall liberty , doe but see the blessed use , and comfort of it , in all conditions ; for if a man hath the spirit of god , to set him at spirituall liberty in all temptations , either to sinne , he hath the spirit of god to free him from temptation ; or if temptation catch hold on him for sinne , he hath the spirit of god to flye too , the blood of christ , to shew that if he confesse his sinnes , and lay hold on christ , he hath pardon of sinne , and the blood of christ speakes better things , than the blood of abel , it speakes mercy and peace , if hee by faith sprinkle it upon his soule , if he know the liberty of justification , and make use of it ; what a blessed liberty is this , when wee have sinned ? in restraint of the outward man , if ever god restraine us to humble us , what a blessed thing is this , that the spirit is at liberty ? and that is the best part of a man ; a man may have a free conscience , and minde in a restrayned condition , and a man may be restrayned in a free state , in the guilt of sinne , bound over to the wrath of god , and bound over to another evill day , a man in the greatest thraldome , may have liberty , what a blessed condition is this ? so in sickenesse to consider that there is a glorious liberty of the sonnes of god , and a redemption of body , as well as of soule , that this base body of mine shall bee like christs glorious body , that there is a resurrection to glory , the resurrection will make amends for all these sicknesses , and ills of body , what a comfort is it to thinke of the resurrection to glory . and to when death comes to know that by the blood of christ , there is a liberty to enter into heaven , that christ by his blood hath opened a passage to heaven . and so in all necessities to thinke i have a liberty to the throne of grace , i am free of heaven , i am free of the company of saints in earth , and in heaven too , i am free to have communion with god , i have a freedome in all the promises , what a sweet thing is this , in all wants , and necessities to use a spirituall liberty , to have the eare of god , as a favourite in heaven , not onely to be free from the wrath of god , but to have his favour , to have his eare in all our necessities , what a blessed liberty is this ? that a man may goe with boldnesse to the throne of grace , by the spirit of christ ? beloved it is invalluable , there is not the least branch of this spirituall liberty , but it is worth a thousand worlds , how should we value it ? and blesse god for giving christ to wroke this blessed liberty , and for giving his spirit to apply it to us more and more , and to set us more and more at spirituall liberty , for both the father , and the sonne , and the holy ghost , all joyne in this spirituall liberty ; the father gives the sonne , and he gives the spirit , and all to set us free : it is a comfortable and blessed condition . vse . 3 but how shall we know whether we be set at liberty or no ? because all will pretend a liberty from the law , and from the curse of god , and his wrath in justifica●ion , and though it be the foundation of all , i will not speake of that , but of that that alwayes accompanies i● , a liberty of holinesse , a liberty to serve god , a liberty from bondage , to lusts , and to sathan . therefore , wheresoever the spirit of god is , there is a liberty of holinesse , to free us from the dominion of any one sinne , we are freed to serve him in holinesse all the dayes of our lives , where the spirit therefore is it will free a man from thraldome to sinne , even to any one sinne : for the spirit discovers to the soule , the odiousnesse of the bondage , for a man to be a slave to sathan , who is his enemy , a cruell enemie , what an odious thing is this ? now whosoever is in thralled to any lust , is in thraldome to sathan by that lust , therefore where this liberty is , there cannot be slavery to any one lust ; sathan therefore cares not how many sinnes one leaves , if he live in any one sinne , for hee hath them in one sinne , and can pull them in by one sinne , as children when they have a bird they can give it leave to flye , so it bee in a string , to pull it backe againe , so sathan hath men in a string , if they live in any one sinne , the spirit of christ is not there , but sathans spirit , and he can pull them in when hee will. the beast that runnes away with a coard about him , he is catched by the coard againe , so when we leave many sinnes , and yet notwithstanding carry his coards about us , hee can pull us in when hee lists , such are prisoners at liberty more than others , but notwithstanding they are slaves to sathan by that , and where sathan keepes possession by one sinne , and rules there , there is no liberty : for the spirit of sanctification where it is , is a counterpoyson to the corruption of nature , and it is opposite to it , in all the powers of the soule , if suffers no corruption to get head . againe where this liberty from the spirit is , there is not onely a freedome from all grosse sinnes , but likewise a blessed freedome to all duties , an inlargement of heart to duties , gods people are a voluntary people , those that are under grace , they are annointed by the spirit , and the spirituall annoyntment makes them nimble , christian is nothing but annointed ; now he that is truely annoynted by the spirit , is nimble and quicke , and active in that that is good in some degree , and proportion , one use of annoynting is to make the members nimble , and agile , and strong , so the spirit of god is a spirit of chearefulnesse , and strength where it is , therefore those that finde some chearefulnes , and strength to preforme holy services , to heare the word , to pray to god , and to performe holy duties , it is a signe that this comes from the spirit of god , the spirit sets them at this liberty , because otherwise spirituall duties , are as opposite to flesh , and blood , as fire and water . when we are drawne therefore to duties , as a beare to stake , as we say with forraigne motives , for feare , or out of custome , with extrinsicall motives , and not from a new nature , this is not from the spirit , this performance is not from the true liberty of the spirit ; for the liberty of the spirit is , when actions come off naturally without force of f●are or hope , or any extrinsicall motive ; a childe needes not extrinsicall motives , to please his father , when hee knowes he is the child of a loving father , it is naturall , so there is a new nature in those that have the spirit of god to stirre them up to duty , though gods motives may helpe as the sweete incouragements and rewards , but the principall is to doe things naturally , not for feare , or for giving content to this or that man. artificiall things move from a principle without them , therefore they are artificiall : clockes and such things have weights that stirre all the wheeles they goe by ▪ and that moove them , so it is with an artificiall christian , that composeth himselfe to a course of religion , he moves with weights without him , he hath not an inward principle of the spirit to make things naturall to him , and to excite and make him doe things na●urally , and sweetely , where the spirit of god is , there is freedome , that is , a kinde of naturall freedome not forced , nor moved by any sorraigne extrinsicall motive . againe where the freedome of spirit is , there is a kinde of courage against all opposition whatsoever joyned with a kinde of light , and strength of faith breaking through all opposi●ions , a consideration of the excellent state i am in , of the vilenesse of the state we are mooved to by opposition , when the spirit discovers these things with a kinde of conviction , what is all opposition , to a spirituall man ? it addes but courage , and strength to him to resist , the more opposition the more courage he hath , in acts , 4. when they had the spirit of god , they opposed opposition , and the more they were opposed , the more they grew , they were cast in prison , and rejoyced , and the more they were imprisoned the more couragious they were still , there is no setting against this winde , nor no quenching of this fire , by any humane power , where it is true ; for the spirit of god where it sets a man at liberty indeed , it gathers strength by opposition . see how the spirit triumphed in the martyres over all opposition , fire , and imprisonment and all , the spirit in them set them at liberty , from such base feares , that it prevailes in them over all . the spirit of god where it is , is a victorious spirit , it frees the soule from base feares of any creature , if god be on our side who shall bee against us ? it is sayd of saint stephen , that they could not withstand the spirit by which he spake , and christ promiseth a spirit , that all the enemies shall not bee able to withstand , so those that are gods children , in the time of opposition , when they understand themselves , and that to which they stand , god gives them a spirit , against which all their enemies cannot stand , the spirit of christ in stephen put such a glory upon him , that he looked as if he had beene an angell , so the spirit of liberty where it is , it is with boldnes , and strength and courage , against opposition : those therefore that are awed with every petty thing for standing in a good cause , they have not the spirit of christ , for where that is , if frees men from these base feares , especially if the cause be gods. againe , where the spirit of liberty is , it gives boldnesse with god himselfe , and thus it is knowne especially where it is , where the spirit is , there is liberty , what to doe ? even to goe to god himselfe , that otherwise is a consuming fire ; for the spirit of christ goes through the mediation of christ to god , christ by his spirit leades us to god , he that hath not the spirit of god cannot goe to god with a spirit of boldnesse , therefore when a man is in affliction , in the time of temptation , or great affliction , especially when there is opposition , hee may best judge what hee is in truth , when a man is in temptation , or opposition from the world , within or without , and can goe boldly to god and powre out his soule to god freely , and boldly as to a father , this comes from the spirit of liberty : where the spirit of christ is not though the parts be never so strong , or never so great , it will never doe thus , take another man in the time of extremity , he sinkes , but take a child of god in extremity , yet he hath a spirit to goe to god , and to cry abba father , to goe in a familiar manner to god , saul was a mighty man , when he was in anguish ; hee could not goe to god ; caine could not goe to god ; iudas a man of great knowledge , hee could not goe to god , his heart was naught , hee had not the spirit of christ , but the spirit of the devill , and the spirit of bondage , bound him over for his treason , to hell , and destruction , because he had not the spirit to go to god , but accounted him his enemy , he had betrayed christ , if he had said as much to god , as he did to the scribes , and pharisees . he might have had mercy , in the force of the thing . i speake not of the decree of god , but in the nature of the thing it selfe , if hee had said so much to christ and to god , he might have found mercy , so let a man be never so great a sinner , if he can goe to god , and spread his soule , and lay open his sinnes , with any remorse , if hee can come , and open his soule in confession , and in petition , and begge mercy of god , in christ , to shine as a father upon his soule , this spirit of liberty to goe to god , it argues that the spirit of christ is there , because there is liberty to goe to god ; in rom. 8. speaking there of comfort in afflictions , this is one among the rest , that the children of god have the spirit of god , to stirre up sighes , and groanes . now where the spirit of god stirres up sighes , and groanes , god understands the meaning of his owne spirit , there is the spirit of liberty , and there is the spirit of sons , for a spirit of liberty is the spirit of a sonne , a man may know that hee is the sonne of god , and a member of christ , and that he hath the spirit of liberty in him , if he can in affliction , and trouble , sigh and groane to god in the name and mediation of christ , for the spirit stirres up groanes , and sighes , they come from the spirit . that familiar boldnesse whereby wee cry , abba , father , it comes from sonnes , they onely can cry so , this comes from the spirit , if we be sonnes , then wee have the spirit , whereby we cry abba father , so if wee can goe to god with a sweete familiarity , father have mercy upon mee , forgive mee , looke in the bowels of pitty upon mee , this sweete boldnesse , and familiarity , it comes from the spirit of liberty , and shewes that wee are sonnes , and not bastards . your strong , rebellious , sturdy hearted persons , that thinke to worke out their misery , out of the strength of parts , and friends , &c. they dye in despaire , their sorrowes are too good for them , but when a broken soule goes to god in christ with bo●●nesse , this opening of the soule to god , it is a signe of liberty , and of the liberty of sonnes , for this liberty here , is the liberty of sonnes , of a spouse , of kings , of members of christ , the sweetest liberty that can be imagined , it is the liberty that those sweete relations breede of a wife to the husband , and of loving subjects to their prince , and of children to their father , here is a sweet liberty , and where the spirit of god is , there is all this sweete liberty . there are three degrees that a man is in , that is in the way to heaven . the state of nature , when he cares neith●● for heaven nor hell , in a manner , so he may have sensuall nature pleased , and goe on without feare or wit , without grace , nay without the principles of nature , so hee may satisfie himselfe in a course of sin , that is the worst state , the state of nature . but god , if hee belong to him , will not suffer him to bee in this sottish , and bruitish condition long , but brings him under the law , that is , hee sets his owne corrupt nature before him , he shewes him the course of his life , and then hee is afraid of god , depart from me , i am a sinner , as adam , hee ranne from god when hee had sinned , that was sweete to him before , so a bruite man , when he is awakened with conscience of sinne , considering that there is but a step betweene him & hel , & considering what a god hee hath to deale with , and that after death , there is eternall damnation , when the spirit of god hath convinced him of this , then hee is in a state of feare , and when hee is in this state , hee is unfit to have liberty to runne to god , he useth all his power , to shift from god all he can , and hates god , and wisheth there were no god , and trembles at the very thought of god , and of death , &c. oh , but if a man belong to god , god wil not leave him in this condition , ( and though this be better then the first , it is better that a man were out of his wits almost , then to bee senselesse as a blocke ) there is another condition spoken of here , that is , of liberty when god by his spirit discover● to him in christ , 〈◊〉 of sinnes , the gracious face of god , ready to receive him , come unto me all ye that are weary , and heavy laden , faith christ , and where sinne hath abounded , grace more abounds , when a man heares this still sweet voyce of the gospell , hee begins then to take comfort to himselfe , then hee goes to god freely : now all in this state of freedome , take them at the worst , they have boldnes to goe to god ; david in his extremity , hee runnes to god , david trusted in the lord his god , when he was at his wits end , what doth saul in his extremity ? he runs to his swords point , take a man under nature , or under the law , in extremity , the greater wit he hath , the more hee intangleth himselfe , his wit serves to intangle him , to weave a web of his owne despaire ; but take a gracious man , that is acquainted with god in christ , in such a man there is a liberty to goe to god , at the lowest , for hee hath the spirit of christ in him , what did the spirit in christ himselfe direct him to doe , at the lowest ? oh my god , my god , in the deepest discertion , yet my god , there was a liberty to goe to god , so take a christian that hath the same spirit in him , as indeed he hath my god still , he ownes god , and knows him in all extremity . many are discovered hence , to have no spirit of god in them , in trouble , whether goe they ? to their purse , to their friends to any thing , they labour to overcome their troubles one way or other , by phisicke and the like , but never to goe with boldnesse and comfort , and a kind of familiarity to god , they have no familiarity with god , therefore they have not a spirit of liberty . againe , where this spirit of liberty is , as there is a freedome to goe to god , so in regard of the creature , and the things here below , there is a freedome from popular , vulgar conceites , from the errors of the times , and the slavish courses of the times . there are alway two sorts of wicked persons in the world ; the one who accounts it their heaven , and happinesse , to domineere over others , to bring them into subjection , and to rule over their consciences if they can , and sell all to please them , conscience , and all : another sort againe , so they may gaine , they will sell their liberty , their reason , and all , if it be but for a poore thing , so they may get any thing that they value in the world , to make them beasts , as if they had no reasonable understanding soules , much lesse grace , betweene those two , some domineering , and others beastly serving ; a few that goe upon tearmes of christianity , are of sound judgement , now where the spirit of god is , there is liberty , that is , a freedome not to inthrall our judgements to any man , much lesse conscience . the judgement of man enlightned by reason , is above any creature , for reason is a beame of god , and al the persons in the world ought not to think to have power over a man , to say any thing against his knowledge , it is to say against god , if it be but in civill matters , be it what it will , judgement is the sparke of god , nature is but gods candle , it is a light of the same light that grace is of , but inferiour , for a man to speake against his conscience to please men , where is liberty ? for a man to inthrall his conscience to please another man , no man that hath the spirit of a man will be so pharisaicall , to say as another man saith , and to judge as another man judgeth , and to doe all , as an other man doth , without seeing some reason himselfe , going upon the principles of a man himselfe . it is true of a man , as a man unlesse he will unman himselfe . it is much more true of a christian man , he will not for base feares , and ingagements , inthrall his conscience , and sell heaven and happinesse , and his comfort , for this and that , and those that doe it though they talke of liberty , they are slaves , though they domineere in the world , the curse of caine is upon them , they are slaves of slaves . therefore , where the spirit of christ is , there is an independant liberty , a man is independant upon any other man , further then he sees it agrees wi●h the rules of religion , and he is dependant onely upon god ▪ and upon divine principles and grounds . the apostle saith , the spirituall man judgeth all things , and is judged of none : so farre as a man is led with the spirit , he discernes things in the light of the spirit , hee judgeth all things to be as they are , in the light of the spirit , and is judged of none , his meaning is not , that none will usurpe judgement of him , for that they will do , the emptyest men are most rash , and censorious , but he is judged of none aright , it is a fooles bolt , but the spirituall man indeed , passeth a right verdict , upon persons , and things , as farre as he is spirituall ; and that is the reason that carnall men , especially hate spirituall men above all things ; they hate men that have a naturall conscience , that judge according to the light of reason , for that is above any creature , when a man will not say white is blacke , that good is evill , to please any man in the world , a man that hath a naturall conscience will not doe this , and this is very distastefull , where men idolize themselves they love not such , but such as are slaves to them , but much more when a man is spirituall he j●dgeth all things , and censureth them , and their courses , for he is above all , and seeth all beneath him , therefore the greatest men in the world are holy men , they are above all other men , and without usurpation , they passe a censure upon the course and state of other men , though they be never so great ( howsoever the image of god is upon them , in regard of their authority , and the like : ) yet in their dispositions they are base , and slaves to their corruptions , and to sathan , they are not out of the base rancke of nature , now a man that is a child of god , hee is taken into a better condition , and hath a spirituall liberty in him ; hee judgeth all things , and is judged of none , they may call him this and that , it is but malice , and a spice of the sinne against the holy ghost , but their hearts tells them he is otherwise , he shall judge them ere long , for the saints shall judge the world , therefore christians should know , and take notice of their excellency , where the spirit of god is , there is liberty to judge all things as farre as they come within their reach and calling , to judge aright of all things ; therefore we should know how to maintaine the credite of a christian , that is , to maintaine a liberty independant upon all but god , and other things with reservation , as farre as they agree with conscience and religion : thus we see , how we may judge of this liberty ; where the spirit of the lord is , there is liberty . he doth not say licenciousnesse to shake off all governement : for by too much licenciousnesse , all liberty is lost , but where the spirit of god is , there is liberty : for a true christian is the greatest servant , and the greatest freeman in the world , for he hath a spirit that will yeeld to none , in things spirituall he reserves a liberty for his judgement , yet for outward conformity of life and conversation , he is a servant to all , to doe them good , love makes him a servant . christ was the greatest servant that ever was , he was both the servant of god , and our servant : and there is none so free , the greater portion of the spirit , the more inward and spirituall freedome ; and the more freedome , the more disposition to serve one another in love , and to doe all things , that a man should doe outwardly : all things that are lawfull , we must take heede of that , mistake not this spirituall liberty , it stands with conformity , to all good lawes , and all good orders , and there is a great mistake of carnall men for want of this , they thinke it liberty to doe as men list ; it is true , if a man have a strong and a holy understanding , to be a good leader to it , but it is the greatest bondage in the world , to have most freedome in i●l , as i sayd before , those that are most free in ill , are most slaves of all , for their corruptions will not suffer them to heare good things , to bee where good things are spo●en , to accompany with those that are good , their corruptions hath them in so narrow a custodie , some kinde of men their corruptions are so malignant and binding , that they will not suffer them , to be in any opportunity , wherein their corruptions may be restrayned at all , but they hate the very sight of persons that may restraine them , and all lawes that might restraine them . now this is the greatest slavery in the world , for a man to have no acquaintance , with that that is contrary to his corrupt disposition . well , new lords new lawes , as soone as ever a man is in christ , and hath christs spirit , he hath another law in his soule to rule him , contrary to that that there was before , before he was ruled by the law of his lusts , that carried him whither he would , but now in christ he hath a new lord , and a new law , and that rules him according to the regiment of the spirit , the law of the spirit of life in christ , hath freed me from the law of sinne and of death . vse . 4 againe , seeing where the spirit of god is , there is this sweete and glorious liberty , let us take heede by all meanes that we doe not grieve the spirit , when wee finde the holy ghost , in the use of any good meanes to touch upon our soules , oh give him entrance , and way to come into his owne chamber , as it were to provide a roome for himselfe , as cyprian saith , consecra habitaculum , &c. enter into thy bed chamber , consecrate a habitation for thy selfe , so let us give him way to come into our soules , when hee knockes by his sweete motions . wee that live in the church , there is none of us all but our hearts tell us that we have of●en re●isted the holy ghost , we● might have beene saved , if we had not beene rebellious , and opposite ; grieve not the spirit by any meanes . quest. how is the spirit grieved ? ans. especially these two or three wayes . answ. the spirit being a spirit of holinesse , is grieved with uncleane courses , with uncleane motions , and words , and actions , he is called the holy spirit , and he stirres up in the soule holy motions like himselfe , he breathes into us holy motions , and hee breathes out of us good , and holy , and savory words , and stirres us up to holy actions . now when we give liberty to our mouthes , to speake rottenly , to sweare , ( i am ashamed almost to name that word ) when we give liberty to such filthinesse , is not this a grieving of the spirit , if we have the spirit at all ? if wee have not a care to grieve our selves , doe we not grieve all about us , therefore take heed of all filthy unholy words , thoughts , or carriages , it grieves the spirit . then the spirit is a spirit of love , take heede of cankor , and malice , wee grieve the spirit of god by cherishing cankor , and malice , one against another , it drives away the sweete spirit of love , therefore make conscience of grieving the spirit , he will not rest in a malicious heart , who is the spirit of love . againe , the spirit of christ , wheresoever it is , it is joyned with a spirit of humility , god gives grace to the humble , it empties the soule , that it may fill it , it empties it of what is in it of windy vanity , and fills it with it selfe , therefore those that are filled with vaine , high , proud conceites , they grieve and keepe out the good spirit of god ; for wee should empty our soules , that the spirit of god may have a large dwelling there , or else we grieve the spirit ; in a word , any sinne against conscience , grieves the spirit of god , and hinders spirituall liberty , because where the spirit of god is , there is liberty ; would we preserve liberty ? we must preserve the spirit , if we sinne against conscience , wee hinder liberty every way , we hinder our liberty to good duties , when a man sinnes against conscience , hee is dead to good actions , conscience tells him , why doe you goe about it , you have done this and that ? he is shackled in his performances , he cannot goe so naturally to prayer , and to hearing , conscience layes a clogge upon him , hee is shackled , in prayer especially he hath not liberty to the throne of grace , how dares hee looke to heaven , when hee hath grieved the spirit of god and broken the peace of his conscience ? what communion hath he with god , so it hinders peace with god , a man cannot looke christ in the face , as a man when hee hath wronged another man , he is ashamed to looke on him , so the soule when it hath runne into sinnes against conscience it is ashamed to looke on christ , and to goe to god againe , therefore any sinne against conscience grieves the spirit , and hinders all sweete liberty that was before , it takes away the degree of it . it hinders boldnesse with men : for what makes a man couragious in his dealings with men ? a cleere conscience ; let it be the stoutest man in the world , let him maintaine any lust against conscience it will make him so farre a slave , for when it comes to the crossing of that lust once , then you shall see he will even betray all his former stoutnesse , and strength , if a man be covetous , and ambitious , he may be stout for a time , but when he comes to bee crossed it will take away all liberty , that a man hath to cherish any sinne . in a word , to preserve this liberty , let us goe to christ , from whom wee have this liberty , complaine to him , when wee finde any corruption stirring , goe to the lord in the words of s. austine and say , now lord free me from my necessities , i cannot serve thee as i should doe , nor as i would doe , i am inthralled to sinne , but i would doe better , i cannot doe so well as i would , free mee from my necessities : complaine of our corruptions to god ; as the woman in the law , when ●he complayned , if she were assaulted , she saved her life by complaying , so let us complaine to christ , if we finde violence offered to us by our corruptions , i cannot by my owne strength set my selfe at liberty from this corruption , lord give mee thy spirit to doe it , set me more and more at liberty , from my former bondage , and from this that hath inthralled me , so complaine to christ , and desire him to doe his office ; lord thy office is to dissolve the workes of the devill : and goe to the spirit , it is the office of the holy ghost to free us , to be a spirit of liberty : now desire christ and the holy ghost to doe their office of setting us at spirituall liberty : and this we must doe in the use of meanes , and avoyding of occasions , and then it will be efficatious to preserve that spirituall liberty , as will tell our consciences that wee are no hypocrites , and that will end in a glorious liberty in the life to come . and let this be a comfort to all poore strugling , and striving christians , that are not yet set at perfect liberty from their lusts and corruptions ; that it is the office of the spir●t of christ , as the king of the church , it is his office by his spirit to purge the church perfectly , to make it a glorious spouse ; at last he will doe his owne office , and besides this liberty of grace joyned with conflict in this world there is another liberty of glory , when i shall bee freed from all oppositions without , and from all conflict and corruption within ▪ it is called the liberty of the sonnes of god , rom. 8 and those that looke not more and more , for the gracious liberty to be free from passions , and corruptions here , they must not looke for the glorious liberty in heaven , but those that live a conflicting life , and pray to christ more and more for the spirit of liberty , to set up a liberty in us , these may looke for the liberty of the sonne of god , 〈◊〉 will be ere long , when wee shall be out of reach , and free from corruption , when the spirit of god shall be all in all . now our lusts will not suffer the spirit to bee all in all , but in heaven he shall , there shall be nothing to rise against him : this that hath beene spoken shall suffice for that 17. verse , the lord is the spirit , and where the spirit of the lord is there is 〈◊〉 : i proceede to the next verse , which i purpose to dwell more on . verse . xviii . but we all as in a glass , with open face behold the glory of the lord , and are changed into the same image , from glory to glory , as by the spirit of the lord. as the sunne riseth by degrees , till he come to shine in glory , so it was with the sonne of righteousnesse , hee discovered himselfe in the church by little and little : the latter times now are more glorious than the former ▪ and because comparisons give lustre , the blessed ▪ apostle to set forth the excellency of the administration of the covenant of grace under the gospell , he compares it with the administration of the same covenant in the time of the law , and in the comparison prefers that administration under the gospell , is more excellent . now besides other differences in the chapter , he insists upon three especially , they differ in generality . evidence . efficacie . first in regard of the generalitie we all now with open face &c. moses onely beheld the glory of the lord in the mount , but we all , not all men , but all sound christians that have their eyes opened , all sorts of beleevers , behold this glory : in spirituall things there is no envie , every one may be partaker in solidum , intirely of all . envie is in the things of this life , where the more one hath , the lesse another hath , it is a matter of glory , and excellencie , the more are partakers of spirituall things : the iewes rejoyced that the gentiles should be called , and wee now rejoyce in hope , and should rejoyce mervelously , if we could see it effected , that the iewes should be taken in againe ; the more the better , wee all . and then for evidence , we behold with open face , that is , with freedome , and boldnesse , which was not in the time of the law , for they were affraid to looke upon moyses , when hee came downe from the mount , his cou●●enance was so majesticall and ●●●rible , but we all with open face , freely , boldly , and cheer●fully , looke , upon the glory of god in the gospell ; the light of the gospell is an alluring com●●rting light , the light of the law was dazelling and terrifying . as in , a glasse , they beheld god in a glasse , but it was not so cleere a glasse , they beheld him as it were in the water , wee behold him , in christ●ll , we see god in the glasse of the word , and sacraments , but they in a wor●● of ceremonies , chris● was to them swadled , and wrapped up in a great many types . and then for the power and efficacie , the gospell is beyond the law , the law had not power to convert , to change into its owne likenesse , but now the gospell , which is the ministry of the spirit ; it hath a transforming , changing power , into the likenesse of christ , whom it preacheth , we are changed from glory to glory ▪ it is a graduall change , not all at once , but from glory to glory , from one degree of grace to another , for grace is here called glory , we are changed from the state of grace , till he come to heaven the state of glory . and then the cause of all , it is by the spirit of the lord ; the spirit runnes through all , it is by the spirit of the lord , that we behold , it is the spirit of the lord that takes away the vayle , it is by the spirit , that we are changed from glory to glory . thus you see how many wayes the administration of the covenant of grace now , is more excellent than the administration of the covenant of grace was then : in a word i● hath foure excellencies especially as , first , liberty and freedome , from the bondage of ceremonies , and of the law , in a great part they had little gospell , and a great deale of law mingled with it , we have much gospell , and little law , wee have more freedome , and liberty . and thereupon we have more clearenesse , wee see christ more clearely , with open face wee behold the glory of the lord. and thirdly , there is more intenti●n of grace , the spirit workes more strongly now , even to a change , the ministery of the gospell hath the spirit with it , whereby wee are changed from the hear●roote inwardly , and thorowly . and l●stly , in the extension , it is more large , wee all , gentiles , as well as iewes , behold , &c. hence , let us seriously and fruitfully consider , in what excellent times the lord hath cast us , that we may answer it with thankfullnesse , and obedience , god hath reserved us to these glorious times , better then ever our forefathers saw . there are three m●ine parts of the text , our communion and fellowship with god in christ , wee all now in a glasse , behold the glory of the lord. and then our conformity thereupon , by beholding , we are changed into the same image . the third is the cause of both , the cause why wee b●hold the glory of god , and why by beholding we are changed from glory to glory , it is the spirit of god. this text hath many theames of glory , all is glorious in it ; there is the glorious mercy of god in christ , who is the lord of glory , the gospel in which wee see the grace of god , and of christ , the glorious gospell , the change by which wee are changed ▪ a glorious change , from glory to glory , and by a glorious power , by the spirit of 〈◊〉 , lord , all here is glorious . therefore blessed be god , and blessed be christ , and blessed be the spirit , and blessed be the gospell , and wee blessed that live in these blessed and glorious times , but to come to the words . but we all as in a glasse , &c. the happinesse of man consists especially in two things , in communion with in conformity to god. the meanes how to attaine them , both , are laid downe in this verse . i shall speake of them in order . first , of our communion with the chiefe good : and then of the conformity wr●ught upon that communion . and in the communion first of gods discovering of himselfe by his spirit . and then of our apprehension of him , by beholding . we all with open face , behold the glory of the lord , &c. in the glasse of the gospell , we see christ , and in christ the glory of god shining , especially of his mercy . the point then here is , that , the grace and free mercy of god is his glory , now in our falne estate , the glory of god is especially his mercy shining in iesus christ. what is glory ? glory implyeth these things . first excellency , nothing is glorious but that that is excellent . secondly , evidence and manifestation , for nothing is glorious , ( though it be excellent ) if it appeare not so , therefore light is said to bee glorious , because the rayes of it appeare , and runne into the eyes of all as it were , and therefore we call things that are glorious by the name of light , illustrissimus , and clarissimus , tearmes taken from light , because where glory is , there must be manifestation , thus light , it is a creature of god that manifests it selfe and other things . thirdly , victoriousnesse , in glory there is such a degree of excellency , as is victorious , and convincing that it is so indeed : conquering the contrary , that opposeth it , light causeth darkenesse to vanish presently , when the sunne which is a glorious creature appeares , where are the starres ? and where are meaner men in the appearance of a glorious prince ? they are hid , the meaner things are shaddowed by glory . againe , usually glory hath with it the suffrage , and approbation of others or else it hath not its right end , that is , why doth god create such glory in nature as light , and such like ? but that men may behold the light ? and why are kings , and great men glorious at certaine times , but that there bee beholders ? if there were no beholders there would bee no glory now to apply this to the point in hand , the glory of the lord , that is , his attributes , especially that of grace , mercy , and love in christ , that especially is his excellency . and there is an evidence and manifestation of it , it appeares to us in christ , the grace of god hath appeared , christ is called grace , hee is the grace of god invested , and cloathed with mans nature , when christ appeared , the grace , and mercy , and love of god appeared . then againe it is victorious , shining to victory , over all that is contrary : for alasse beloved , what would become of us ? if there were not grace above sinne , and mercy above misery , and power in christ iesus , above all the power in sathan , and death . and then they have a testimony of all that belong to god , for they have their eyes opened to behold this glory , and by beholding are transformed from glory to glory , as we shall see after . so that whatsoever may be said of glory , may bee said of this glory , whence all other glory indeed is derived . the glory of the lord. by the glory of the lord then is meant especially the glory of his mercy , and love , in iesus christ. the severall attributes of god shine upon severall occasions , they have as it were severall theaters whereon to discover their glory . in creation there was power most of all , in governing the world , wise providence ; in hell , justice in punishing sinners . but now to man in a lapsed estate , what attribute shines most , and is most glorious ? oh it is mercy , and free grace . if grace and mercy were hid , our state being as it is , since the fall , what were all other attributes but matter of terrour ? to thinke of the wisedome , and power , and justice of god , would adde aggravations , hee is the more wise , and powerfull to take revenge on us , &c. grace is the glorious attribute , whereby god doth as it were set himselfe to triumph over the greatest ill that can be over sinne , that that is worse than the devill himselfe , cannot prevaile over his grace : there is a greater height , and depth , and breadth , there are greater dimensions , in love and mercy in christ , then there is in our sinnes , and miseries , and all this is gloriously discovered in the gospell . doe you wonder then why the grace of god hath found such enemies as it hath done alway : especially in popery , where they mingle their workes with grace ; for the opposite heart of man being in a frame of enmity to god , sets it selfe most against that that god will be glorified in , therefore we should labour to vindicate nothing so much as grace . we have a dangerous incroaching sect risen up , enemies to the grace of god , that palliate , and cover their plot cunningly and closely , but they set nature against grace , let us vindicate that upon all occasions ; for we live by grace , and we must dye by grace , and stand at the day of judgement by grace ; not in our owne righteousnesse , but in the righteousnesse of christ , being found in him ; but because it is a sweete point and may serve us all in steed , to consider that god will honour himselfe gloriously in this sweete attribute , let us see a little how the glory of god shines in christ more then otherwise , parallell it with other things a little . the glory of god was in adam , for adam had the image of god upon him , and had communion and fellowship with god , but there is greater glory now shining in the gospell , in iesus christ to poore sinners ; for when man stood in innocency , god did good to a good man , and god was amiable and friendly to a friend ; adam was the friend of god then . now to doe good to him that is good , and to maintaine sweete communion with a friend , this is good indeede , and it was a great glory of gods mercy that he would raise such a creature as man hereto . but now in iesus christ there is a further glory of mercy , for here god doth good to ill men , and the goodnesse of god is victorious , and triumphant over the greatest misery , and the greatest ill of man. now in the gospell god doth good to his greatest enemies , herein as it is rom. 5. god set forth , and commended gloriously his love , that when we were enemies , he gave his sonne for us , therefore here is greater glory of mercy , and love , shining forth to fallen man in christ , than to adam in innocency . the glory of god shines in the heavens , the heavens declare the glory of god , and the firmament sheweth his handy worke : every creature hath a beame of gods glory in it , the whole world is a theater of the glory of god , but what is the glory of creation , of preservation , and governing of the world , to the glory of his mercy , and compassion that shines in christ ? the glory of the creature is nothing to this , for all the creatures were made of nothing , but here the glory of mercy is such in christ , that god became a creature himselfe . nay to goe higher to the angels themselves , it is not philangelia , but philanthropia that out-shines all , god is not called the lover of angels , he tooke not upon him , the nature of angels , but the nature of man , and man is the spouse of christ , the member of christ , angels are not so , they are but ministring spirits for the good of them that shall be saved , christ as it is eph. 1. when he rose againe , he was advanced above all principalities , and powers , therefore above the angelicall nature : now christ and the church are all one , they make but one misticall body , the church is the queene , and christ is the king , therefore christ misticall the church , is above all angelicall nature whatsoever , the angells are not the queene and spouse of christ , so the glory of gods goodnesse is more to man , to sinfull man , after he beleeves and is made one with christ , than to any creature whatsoever , thus god hath dignified and advanced our nature in iesus christ , comparisons give lustre , therefore this shewes plainely unto us christians that the glory of the mercy , and love , and kindnesse , of god to man in christ , shines more than his glory , and mercy , and kindnesse , to all the creatures in the world besides , therefore here is a glory with an excell●ncie . on the other side nothing more terrible than to consider of god , out of christ , what is he but a consuming fire , but to consider of his mercy , his glorious mercy in iesus christ , nothing is more sweete : for in iesus christ god hath taken upon him , that sweete relation of a father , the father of mercy , and god of all comfort , so that the nature of god is lovely in christ , and our nature in christ is lovely to him ; and this made the angels , who though they have not increase of grace by christ , yet having increase of comfort and glory , when christ was borne to sing from heaven , glory to god on high , &c. what glory ? why the glory of his mercy , of his love , of his grace to sinfull men . indeede there is a glory of wisedome to reconcile justice , and mercy together , and a glory of truth to fulfill the promise , but that that sets all attributes for our salvation on work , was mercy and grace , therefore that is the glory of god especially here meant , for as wee say in morallity , that is the greatest vertue , that other vertues serve , so in divinity , that attribute which others serve , is the greatest of all ; in our salvation wisedome , yea and justice it selfe , serves mercy : for god by his wisedome devised away to content justice , by sending his sonne to take our nature , and in that nature , to give satisfaction to justice , that there might be a harmonie among the a●tributes : to make some use of this . vse . 1 doth god manifest his glory ? ( i will not speake at large of glory being an endlesse argument , but confine it to the glory of grace , and mercy in the gospell , which therefore is called the glory of the gospell ) i say doth god shew such glorious mercy in christ ? then i beseech you let us justifie god , and justifie this course that god hath taken to glorifie his mercy in iesus christ , by imbracing christ : it is sayd of the proud pharisees , they despised the counsell of god ; god hath powred out mercy bowels of mercy , in christ crucified , therefore in embracing christ we justifie the counsell of god concerning our salvation . doe but consider what a loving god wee have , who would not bee so farre in love with his onely sonne , as to keepe him to himselfe , when we had neede of him ; a god that accounts himselfe most glorious in those attributes that are most for our comfort , he accounts not himselfe so glorious for his wisedome , for his power , or for his justice , as for his mercy and grace , for his philanthropia , his love of man ; shall not we therefore even be in flamed with a desire of gratifying him , who hath j●yned his glory with our salvation , that accounts himselfe glorious in his mercy , above all other attributes ? shall the angels that have not that benefit by christ as wee have , shall they in our behalfe , out of love to us , and zeale to gods glory , sing from heaven , glory to god on high , and shall wee be so dead , and frozen hearted that reape the crope , as not to acknowledge this glory of god , breaking out in the gospell ? the glory of his mercy and rich grace ; the apostle is so full when he falls upon this theame , that hee cannot speake without words of amplification , and enlargement , one while he calls it rich grace , another while hee stands in admiration , oh the depth of the love of god , what deserves admiration but glorious things , the best testimony that can be given of glorious things , is when wee admire them ; now if wee would admire , is there any thing so admirable that wee can say , oh the height , and depth , as we may of the love of god in christ ? there are all the dimensions of unparalleld glory , height , and breadth , and depth : therefore i beseech you let us often even stand in admiration of the love of god to us in christ ; so god loved the world , the scripture leads to this admiration , by phrases that cannot have a podesis , a redition backe againe , so , how ? we cannot tell how , so as is beyond all expression , the scripture it selfe is at a stand for words , oh base nature , that wee are dazled with any thing , but that that wee should most admire . how few of us spend our thoughts this way to consider gods wonderfull and admirable mercy , and grace in christ , when yet there is no object in the world so sweete and comfortable as this is , that the very angels pry into , they desire to pry into the mystery of our salvation by christ , they are students therein , the cherubins , they were set upon the mercy seate , having a counterview , one upon another , implying a kinde of admiration , they pry into the secrets of gods love in governing his people , and bringing them to heaven , shall they doe it , and shal not we study , and admire these things that god may have the glory , god made all for his glory beloved , and the wicked for the day of wrath , as solomon saith , and hath he not new made all for his glory ? is not the new creature more for his glory then the old creature ? therefore if we will make it good , that wee are new creatures , let us seeke to glorifie god every way , not in word alone , but in heart , admiring him , and in life , conversing with him . and that we may glorifie god in deed , let us glory in gods love , for wee must glory in this glory , nature beloved is glorious of it selfe , and vaine-glorious , but would you glory without vanity ? go out of your selves , and see what you are in christ , in the grace , and mercy , and free love of god , culling us out from the rest of mankinde , and there you may glory safely over sin , and death , and hell , for being justified freely from our sinnes , you can thinke of death , of the damnation of others , of hell without feare , god forbid saith saint paul , that i should glory in any thing , but in the crosse of christ , that is , in the mercy of god appointing such a meanes for satisfaction . let not the wise man glory in his wisedome , nor the strong man glory in his strength , &c. there is danger in such glorying , it is subject to a curse , but if a man will glory , let him glory in the lord. vse . 2 againe , if god account his mercy , and love in christ , especially his glory , shall wee thinke that god will admit of any partner with christ , in the matter of salvation , if as the psalmist saith , he made us , and not wee our selves . shall wee thinke that wee have a hand in making our selves againe . will god suffer his glory to be touched upon , by intercessions of saints merits , and satisfactions , and free will , grace is not glorious , if we adde the least thing of our owne to it , cannot wee make a haire of our head , or the grasse that we trample upon , but there must be a glory and power of god in it ? and can wee bring our selves to heaven , therefore , away with that , hayle mary full of grace . hayle mary freely beloved , is the right interpretation , and they that attribute matter of power and grace , and favour to her , as in that , oh beseech thy sonne , &c. they take away that wherein god , and christ will bee glorified , and attribute it to his mother , and other creatur●s . i doe but touch this to bring us into loathing , and abomination of that religion , that sets somewhat of the creature , against that wherein god will bee glorifyed above all . againe , let us stay our selves when wee walke in darkenesse , with the consideration of the gloriousnesse of gods mercy in iesus christ , here called , the glory of the lord. it is no lesse mercy , then glorious mercy , that will satisfie us , when wee are in distresse of conscience , and if this will not , what will , let sathan aggravate our sinnes as much as may be , and joyne with conscience in this businesse , y● set this glorious mercy against all our sinnes , make the most of them , they are the sinnes of a finite creature , but here is infinite mercy triumphing , and rejoycing over justice , having gotten the victory over it , oh beloved , when the time of temptation comes , and the houre of death , and conflict with conscience , and a confluence , and concurrence of all that may discourage , sathan will bestirre himselfe , and he is a cunning rethoritian to set all the colours upon sinne , especially in the time of despaire , bee as cunning to set all colours upon mercy , glorious mercy . if god were glorious in all other attributes , and not it mercy , what would become of us ? the glory of other attributes without mercy , tends to despaire , glorious in wisedome to find us out , glorious in justice , to deale with us in rigour , these affright , but that that sweetneth all other attributes , is his mercy . what a comfort is this to sinfull man , that in casting himself upon christ , and upon gods mercy in christ , hee yeelds glory to god ? that god hath joyned his glory with our speciall good , that here is a sweete concurrence , betweene the summus finis , and the summum bonum of man. the last end of man of all , is the glory of god , for that is as it were the point of the circle from which all came : ( for he made all for his glory ) and in which all ends , so is the chiefe good , therefore by the way , it is a vaine conceite for some to thinke , oh wee must not looke to our owne salvation so much , this is selfe-love . it is true to severe the consideration of the glory of gods mercy , and goodnesse in it , but see both these wrapped , and knit together indissolvable , our salvation , and gods glory , wee hinder gods glory if we beleeve not his mercy in christ to us , so at once , we wrong our selves and him , and wee wrong him not in a meane attribute , but in his mercy and goodnesse , wherein hee hath appointed to glorifie himselfe most of all , and therefore i beseech you let us yeeld to him the glory of his mercy , and let us thinke that when wee sinne , wee cannot glorifie him more , then to have recourse to his mercy , when sathan tempts us to runne from god , and discourageth us , as hee will doe at such times , then have but this in your thoughts , god hath set himselfe to bee glorious in mercy , above all other attributes , and this is the first moving attribute that stirres up all the rest , and therfore god will account himselfe honoured , if i have recourse to him , let this thought therefore be as a city of refuge , when the avenger of blood followes thee , flee presently to this sanctuary , thinke thus , let not mee deny my selfe comfort and god glory at once , where sinne abounds , grace abounds much more . though sinnes after conversion staine our profession , more then sinnes before conversion , yet notwithstanding goe to the glorious mercy of god still , to seventy times seventy times , there is yet mercy for these : we beseech you bee reconciled , saith saint paul to the corinthians , when they were in the state of grace , and had their pardon before , let us never be discouraged from going to christ. oh but i haue offended often , and grievously ? what saith the prophet ? my thoughts are not as your thoughts , but as high as the heavens are above the earth , &c. therefore , howsoever amongst men , oft offences breed an eternall allyenation , yet notwithstanding , with god it is not so , but so oft as we can have spirit to goe to god for mercy , and spread our sinnes before him , with broken and humble hearts , so often we may take out our pardon , compare exod. 33. with exod. 34. moses , in chap. 33. had desired to see the face of god , there was some little curiosity perhaps in it , god told him that none could see him , and live , to see the face of god in himselfe , must be reserved for heaven , we are not proportioned for that sight . but in the next chapter , there he shewes himselfe to moses , and how doth he shew himselfe , and his glory to moses ? the lord , the lord , gracious , mercifull , long suffering , cloathed all in sweete attributes , he will be knowne by those names , now , then if wee would know the name of god , and see god as hee is pleased , and delighted to discover himselfe to us , let us know him by those names that he proclaimes there , shewing that the glory of the lord , in the gospell especially shines in mercy , and as i said before , it must bee glorious mercy , that can satisfie a distressed conscience , how soever , in the time of ease and peace , we thinke a little mercy will serve the turne , but when conscience is once awaked , it must be glorious , and infinite mercy must allay it . and therefore those that finde their consciences any thing wounded with any sinne , stand not out any longer with god , come , and yeeld , lay downe your weapons , there is mercy ready , the lord is glorious in his mercy in iesus christ , it is a victorious triumphing mercy , over all sinne and unworthinesse whatsoever . looke upon god , in the face of iesus christ , as you have it in , 2 cor. 4. 6. god who commanded light to shine out of darkenesse , hath shined in our hearts , to give us the light of the knowledg of god , in the face of iesus christ. in the face of christ , god is lovely , lovelinesse and excellency is in the face above all the parts of the body . the glory of god. wee are never in such a condition as we ought to be , except grace be glory to us , and when is grace glory to a sinner ? oh when he feeles the weight and burthen of his sinne , and languishing desires . oh that i might have a droppe of mercy , then grace is glory , not onely in gods esteeme , but in the eye of the sinner , indeed we are never soundly humbled , till grace in our esteeme be glory , that is , till it appeare excellent and victorious , i beseech you remember it , we may have use of it , in the time of desertion . how is this grace of god in christ , conveyed to us yet nearer ? by the gospell . as in a glasse . the gospell is the good word of god , heb. 6. it reveales the good god to us , and the good christ , it is a sweete word : for christ could doe us no good without the word , if there were not an obligation , a covenant made betweene god and us , the foundation of which covenant , is the satisfaction of christ , if there were not promises built upon the covenant of grace , whereby god hath made himselfe a debtor , what claime could a sinfull soule have to christ , and to gods mercy ? but god hath bound himselfe in his word , therefore the grace of god shines in christ , and all that is in christ , is conveyed to us , by the word , by the promise . the gospell then is a sweete word . you know that breeding promise of all others , gen. 3. the seed of the woman , that repealed and conveyed the mercy of god in christ to adam : so the continuance of that and all the sweet and gracious promises , bud from that , all meete in christ , as in a cen●er , all are made for him , and in him , he is the summe of all the promises , all the good things wee have , are parsels of christ , christ , he is the word of the father , that discovers all from the bosome of his father , therefore he is named the word , the gospell is the word frō him . christ was discovered to the apostles , and from the apostles to us , to the end of the world by his spirit accompanying the ordinance , so the myrrour wherein , we see the glorious mercy of god , is first christ , god shines in him , and then there is another glasse wherein christ is discovered , the glasse of the gospell , thus it pleaseth god to condiscend , to stoope to us poore sinners , to reveale his glory , the glory of his mercy , fitly , and sutable in a saviour , god-man , god incarnate , god our brother , god our kinsman , and to doe it all yet more familiarly to discover it in a word : and then to ordaine a ministery , together with the word , to lay open the riches of christ , for it is not the gospell , considered nakedly , but the gospell unfolded by the ministery . christ is he great ordinance of god , for our salvation , the gospell is the great ordinance of god , to lay open the unsearchable riches of christ , the casket of this iewell , the treasury of his treasure , the grace and love and mercy of god , are treasured in christ , and christ and all good things are treasured in the gospell , that is the rich myne , and the ministery of the gospell , layes open that myne to the people . nay god yet goes further , hee gives his holy spirit with the ministery , it is the ministery of the spirit , that howsoever there are many that are not called , and converted in the gospell , yet the spirit of god is before hand with them . there are none under the gospell , but the spirit gives them sweete motions , hee knockes at their hearts , he allures and perswades them , and if they yeeld not , it is because of the rebellion of their hearts , there is more grace of the spirit offered , then is entertained so that the mouthes of men shall bee stopped , thus god descends , and christ , and grace , the gospell , the ministery , the spirit , all in way of love to us , that we may doe all in a way of love to god againe , it should therefore worke us to doe all with ingenious hearts to him againe . the gospel is the glasse , wherein wee see this glory . christ indeed in some sort is the glasse , for wee cannot see god out of christ , but he is a terrifying sight , but in the glasse christ , wee can see god , as we see the sunne in the water : if we cannot see the sunne in his glory that is but a creature , how can we see god himselfe , but in some glasse ? therefore we must see him in christ , and so his sight is comfortable . and in the dispensing of the gospell , especially in the preaching and unfolding of the word , the riches of god in christ are unfolded and not onely unfolded , but the spirit in unfolding , conveyes the sence , assurance , and perswasion thereof unto us . there is such a connexion , betweene the evangelicall truth of god , and iesus christ , that they have both one name , to insinuate to us that as wee wil be partakers of christ , so it must bee of christ , as hee is revealed in the gospell , not in conceites of our owne , the word is truth , and christ is truth , they have the same name , for were there never so much mercy and love in god , if i●were concealed from us , that wee had nothing to plead , that wee had not some title to it by some discovery of it in his will , the word and the seale of the word , the sacraments ( for the sacrament is but a visible word , they make one entyre thing , the word and sacraments , the one is the evidence , the other the seale ) what comfort could wee take in it ? now his will is in the promise , wherein there is not onely a discovery of what he doth or will doe , but hee hath ingaged himselfe , if we beleeve wee shall not perish , but have life , and come unto me , and bee refreshed saith christ , every one that thirsts , come and be satisfied , and now wee may claime the performance of what hee hath spoken , and bind him by his owne word , he cannot deny himselfe , so now we see him comfortably in the glasse of the word and sacraments . these three goe together , the glory of god , christ the foundation of all grace , in the covenant of grace , and then the gospell of grace , the gospell of the kingdome , the gospell of life , that discovers the gracious face of god shining in christ , we have communion with god through christ , with christ through the gospell , therefore in the gospell we behold as in a glasse the glory of god. this is sutable to our condition while we are here below , we cannot see divine things , otherwise than in a glasse , that sight of god that we shall have in heaven , immediately without the word and sacraments , that is of a higher nature , when our natures shall be perfect , but while we live here wee cannot see god but in christ , and we cannot see him but in the word and sacraments , such is the imperfection of our sight , and such is the luster and glory of the object , the glory of god , that we cannot perfectly see it but in a glasse ; god saith to moses , none can see me and live , his meaning is none can see me as i am , none can see me immediatly and live , if we would see god , and the glory of god immediately without a glasse , we must see it in heaven , we must dye first , we must passe through death to see god face to face as he is then , not as he is , but more familiarly than we can now , then god will represent himselfe so as shall be for our happinesse , though not simply as he is , for he is infinite , and how should finite comprehend infinite , we shall apprehend him , but not comprehend him : while we are in earth therefore , we must bee content to see him in a glasse , which is the gospell , especially unfolded . now in this word glasse in which we see the glory of god , is implyed both , a perfection , and some imperfection . perfection , because it is as a cleare christall glasse in regard of the glasse that was before , for those under the law saw christ , in a glasse of ceremonies , and as i sayd before , there is difference betweene ones seeing his face in water , and in a christall glasse , so then this implies perfection in regard of the former state . againe in regard of heaven it implyes imperfection , for there we shall not see in a glasse , sight in a glasse is imperfect though it be more perfect than that in water : for we know out of the principles of learning and experience that reflections weaken , and the more reflections , the more weake , when wee see a thing by reflection , we see it weakly , and when we see it by a second reflection , from that we see it more weakely , when we see the sunne on the wall , or any thing that is light , it is weaker than the light of the sunne it selfe , when a man seeth his face in a glasse , it is a weaker representation , than to see face to face , but when we see the sunne upon the wall , reflexing upon another wall , the third reflexion is weaker than the first , the more reflections the more weake , so here all sight by glasses is not so powerfull , as that sight and knowledge which is face to face , in heaven ; that is the reason that s. iames saith , that hee that seeth his face in a glasse is subject to forget , what is the reason that a man cannot remember himselfe , when he seeth his face in a glasse so well as he can remember another mans face when he seeth it ? because he seeth himselfe onely by reflection , therefore it is a weaker presentation to him , and the memory and apprehension of it is weaker , when he seeth another face to face , hee remembers him longer , because there is a more lively representation , it is not a reflection , but face to face . so there is imperfection in this sight that wee have of god , while wee are here as in a glasse , it is nothing to that when we shall see face to face without the word and sacraments or any other medium , which sight what it is , we shall know better when we are there , we cannot now discover it , it is a part of heaven to know what apprehensions we shall have of god there , but sure it is more excellent than that that is here , therefore this implyes imperfection . we consist of body and soule in this world , and our soules , are much confined and tyed to our sences , imagination propounds to the soule greater things than the sences , so god helpes the soule by outward things that worke upon the sences , sence upon the imagination , and so things passe into the soule . god frames his manner of dealing sutable to the nature he hath created us in , therefore he useth the word , and sacraments and such things whereby hee makes impressions , upon the very soule it selfe . and this indeed ( by the way ) makes spirituall things so difficult as they are oft times , because wee are too much inthralled to imagination and sence , and cannot abstract and raise our minds from outward sensible things to spirituall things : therefore you have some , all the dayes of their life spend their time in the barke of the scriptures , and they are better than some others that are all for notion , and out side , such things as frame to the imagination , and never come to know the spirit of the scriptures , but rest in outward things in languages and tongues , and such like , whereas these things leade further , or else they come not to their perfection , the scripture is but a glasse , to see some other excellencies in it , we see as in a glasse . now the use of a glasse among us , especially is two fold : it is either to helpe weakenesse of sight , against the excellencie of the object , when there is a weake sight , and an over excellent object , then a glasse is used , or some polite and cleare body , as we cannot see the sunne in it selfe , the eye is weake , and the sunne is glorious , these two meeting ; therefore together we helpe it by seeing the sunne in water as in an eclipse , if a man would judge of an eclipse , he must not looke on the sunne , but see it in water , and there behold and discerne these things , so to see the glory of god in himselfe , it is too glorious an object , our eyes are too weake , how doth god helpe it , he helpes it by a glasse , by god manifest in the flesh , and by the word , and sacraments whereby we come to have communion with christ : to apply this more particularly . now that we are to receive the sacrament , conceive the sacraments are glasses , wherein wee see the glory of the love , and mercy of god in christ : for take the bread alone , as it doth not represent , and figure better things , and what is it ? and take the wine alone , as it doth not represent better things , and what is the wine ? but an ordinary poore creature ; oh but take them as they are galsses , as things that convey to the soule , and represent things more excellent than themselves , so they are glorious ordinances , take a glasse , as a glasse it is a poore thing , but take the glasse as it represents a more excellent thing than it selfe , so they are of excellent use , so bread and wine must not be taken as naked elements , but as they represent and convey a more excellent thing than themselves , that is christ and all his benefits , the love , and mercy , and grace of god in christ , and so they are excellent glasses : therefore i beseech you now when you are to receive the sacrament let your mindes be more occupied than your sences , when you take the bread thinke of the body of christ broken , and when you thinke of uniting the bread into one substance , thinke of christ and you made one , when the wine is powred out , thinke of the blood of christ powred out for sinne , when you thinke of the refreshing by the wine , thinke of the refreshing of your spirits , and soules by the love of god in christ , and of the love of christ , that did not spare his blood for your soules good , how doth christ crucified , and shedding his blood , refresh the guilty soule , as wine refresheth the weake spirits , thus consider them as glasses , where better things are presented , and let your mindes bee occupied as well as your sences , and then you shall be fit receivers , as in a glasse . we behold , &c. god when he made the world , this glorious frame of the creatures , and all their excellencies , he created light , to discover it selfe , and all other excellencies : for light is a glorious creature , it discovers it selfe , it goes with a majesty , and discovers all other things , good and bad whatsoever ; and together with light god created sight in man , and other sences , to apprehend the excellencie of the creation , what were all this goodly frame of creatures , the sunne , and moone , and starres , and glory of the earth , if there were not light to discover , and sight to apprehend it by ? is it so in this outward creation of the old heavens , and old earth that must be consumed with fire , and is it not much more in the new creation ? there is excellent glory , mervailous glory , wondrous grace , and christ , &c. must there be light , and must there not be an eye to discover this ? surely there must , therefore it is sayd here we behold . god puts a spirituall eye by his spirit into all true beleevers , whereby they behold this excellent glory , this glorious grace , that god may have the glory , and wee the comfort , those are the two maine ends , god intends his owne glory , and our salvation , there must be a beholding , how should he have glory , and wee comfort , unlesse all were conveyed by spirituall sight ? well then the spirit creates , and workes in us spirituall sences ; with spirituall life there are spirituall sences , sight , and taste , and feeling , sight is here put for all ; we behold . there are many degrees of sight , it is good to know them , therefore i will name some of them . we see god in his creatures , for the heavens declare the glory of god , they are a booke in folio , there god is layd open in his creatures , that is a goodly sight , but what is this to the knowledge of him in his will to us , what he meanes to us ? the creatures discover not what he meanes to us . besides therefore the sight of god in the creatures , there is a sight of god in his will , in his word and promises , there we see what he is , his grace is revealed in christ and what his good will to us is , and his will from us , what he will doe to us , and what he will have from us againe , there wee see him as a spouse sees her husband in a loving letter , which concernes her selfe , we see him as the heire sees a deed made to him with an inheritance , he sees with application , it is not a bare sight , but a sight with seeling , and discovery of a favour , so the sight in the word and sacraments , it is a higher sight , there was a sight of christ when he was in the flesh , when hee was covered with the vaile of our flesh upon earth , it was a swee●e sight , abraham desired to see it , and simeon when he saw it , was willing to be dissolved , and to depart he had enough , but that outward sight is nothing without another inward sight of faith . there is a sight therefore of faith , and other sights are to no purpose if they be without this , a sight of god shining in christ , and this is perfected in heaven , in the sight of glory , when we see him as hee is : now there is a comfort in all these sights to see him in his word and workes , it was a glorious thing to see him in his bodily presence , and by faith to see god in christ , to see his face in christ , oh it is a sweete and lovely sight to see god shining in christ , oh but what is all this to the sight of him after in glory ? now this beholding meant here especially , is the beholding of faith in the ordinances , in the word and sacraments ; we all behold , as in the glasse of the word and sacraments , by the eye of faith ; faith is expressed by beholding , by knowledge , for indeede faith is nothing but knowledge with application , therefore faith includes knowledge , what is faith but o know god and christ , and the promises as mine , christ in the sacrament as mine as verily , as the outward things are mine , knowledge , with application is faith , therefore , when i ●ay faith , i include knowledge , we behold . the knowledge of the minde is compared to the eye of the body , knowledge and faith is compa●ed to seeing , and beholding , for many reasons . first , because sight is the most g●orious , and noble sence , it is the highest in situation , and the quickest in apprehension , for in a moment , presently sight apprehends its obj●ct in the highest heavens , so it is with faith , it is the most noble sight of all , and it is quicke as sight is , for faith is that eagle in the cloud , it breakes through all , and sees in a moment christ in heaven , it lookes backeward , and sees christ upon the crosse it lookes forward , and seeeth christ to come in glory , faith is so quicke a grace , that it presents things past , things above , things to come , and all in a moment , so quicke is this eagle-eye of faith. againe , it is the largest sence , for we can see , almost the whole hemisphere at one view , that a little thing in the eye shold apprehend so much in a moment , as it is quick in apprehension , so it is large in comprehension . againe , it is the most sure sence , sight more then hearing , therefore , that divine act of knowledge is compared to seeing , beleeving is compared to beholding , when faith lookes upon god in the glasse of the word , and promises , it is as certaine as the object is certaine ; now how certaine is the object ? the mercy , and love of god in christ , who is truth it selfe , is most certaine . then it is that sence , that workes most upon the soule , sight : for what the body seeth , the soule is affected and mooved with the affections of desire , and love , rise out of sight , it workes upon the affections most ; therefore the knowledge that stirres up the affections , and works upon the heart , is compared to sight , it affects us marveilously , for answerable to our faith , we love , and joy , and delight , it alters the frame of the whole man , therefore it is expressed here , by beholding , divine , spirituall knowledge , it workes upon the heart . so wee see why this beholding spirituall of the understanding , and soule is compared to outward sight , it is called beholding , because it is a most noble spirituall act of the soule , and it is most certaine and sure , faith is the evidence of things not seene , and it workes upon the heart and soule . therefore , wee should labour to cleare this eye of the soule , that wee may behold the glory of god , in the glasse of the gospell . quest. how shall wee have the eye of our soules fit to behold the glory of god ? answ. wee must fixe the eye of the soule , fixe our mediation upon the glory of god , and the excellency of christ ; a moving , rouling eye seeth nothing , therfore we must set some time apart to fixe our meditations upon these excellent things in the gospell . then againe , wee must labour to have the hinderances remooved both within , and without . sight within , is hindred by some inward suffusion , wee must labour that the soule be cleansed and purged from all carnall passions and desires , and base humours , that wee may clearely behold this spirituall object , unlesse the soule be spirituall , it can never behold spirituall things , the bodily eye cannot apprehend rationall things , nor the rationall eye , beholds not spirituall things , therfore there must bee a spirituall eye , the soule must be purged , and sanctified by the spirit , there must bee some proportion betweene the soule and spiritual things , before the soule can behold them , therefore as the soule must bee fixed upon this meditation , so the spirit of god must sanctifie and purge the soule . outward hindrances of sight , as dust in the eyes , and clouds , &c. they hinder sight , sathan labours to hinder the sight of the soule from beholding the glory of god shining in the gospell , with the dust of the world , as the apostle saith in the next chapter : the god of this world blindes the eyes of men , that they behold not the glory of god shining in the gospell , therefore if the gospel be hid , it is hid to them that perish , that are lost , in whom the god of this world hath blinded their mindes , that they beleeve not , least the light of the glorious gospel of christ should shine upon them , therefore take heed of too much worldly things , of fixing our soules upon the dust of the world , upon things here below , the sight of christ , and of god in christ , it is not gotten by looking below , by fixing the soule upon base things below , let us looke therefore that our soules be inwardly cleansed , and fixed upon spirituall things , and then we shall the better behold the glory of god shining in the gospell . and we should preserve this sight of faith by hearing , begets seeing in religion , death came in by the eare at the first ; adam hearing the serpent , that hee should not have heard , death came in by the eare , so life comes in by the eare , we heare , and then wee see , as we have heard , so have wee seene , say they in the psalme : it is true in religion , most of our sight comes by hearing , which is the sence of learning , god will have it so ; therefore wee should maintaine all we can , this beholding of the glory of the lord , in the glasse of the word , and for that end heare much . you will aske mee , what is the best glasse of all to see and know christ in● if you aske a papist , he will shew you crucifixes , and such kinde of things ; oh but to behold christ in the glasse of the word , with a spirit of faith , that is the best picture , and representation that can bee , it is skarce worth spending so much time , as to con fute that foolery , to have any grace wrought in the heart , by such abominable meanes as that is , as they use it , take it at the best , it is but a bastardly helpe , and bastardly meanes breed a bastardly devotion , for will god worke grace in the heart , by meanes of mans devising ? if pictures bee any teachers , they are teachers of lyes saith the prophet , and in the church of god , till pastors , and teachers became idols , idols never became teachers , then came the doctrine of idols teaching of simple people , when idols became teachers a thousand yeares after christ. so that the best picture to see christ in , is the word , and sacraments , and the best eye to see him with , is the eye of faith , in the word and sacraments , keepe that cleare , and we need no crucifixes , no such bastardly helpes , of bastard● ly devotion , devised by proud men , that would not be beholding to god for his ordinances : but a touch is almost too much , for such things that are so cleare to men that have spirituall eyes , in gal. 3. see what saint paul saith , what his judgement was : oh foolish galathians , before whom christ hath been painted and cruci●ied , how was he painted ? nothing but by the preaching of christ crucified in the gospell , and the riches of christ in the gospell , and in the sacraments laid open , doe you thinke there were any other crucifixes in the world then ? with open face . the manner of this beholding is with open face , there must be a double vayle taken away before we can behold the glory of god ; the vayle of obscurity , and the vayle of slavery , the vayle of ignorance , and infidelity within ▪ and the vayle of the things themselves , these two vayles are both taken a way before we can with open face behold the glory of the lord : the inward vayle is taken away by the spirit of god illuminating our understandings , and giving us a spirit of faith ; the outward vayle of the obscurity , of the things is taken away by the teaching , and ministery of the gospell , having that helpe to know the meaning of the scriptures , so that now in these glorious times of the gospell , both the vayles are taken away , that we may behold without hinderance the glory of god shining in the gospell , for now we enjoy the ministery of the spirit , the spirit is effectuall to shine in our hearts , and then we have the gifts of men , outward gifts , whereby the vayle of ignorance is ●aken away in regard of the things themselves , the things are unfolded . if the things of themselves be darke , or if they be lightsome , and there be no sight within , or if there be sight , and that sight be vayled , there can be no seeing , but now to gods elect he takes away all these vayles , he shines in wardly , and gives outward light in the helpe of meanes , and yet not withstanding while we live here , there is alwayes some obscurity , and darknesse , for the vayle of the scriptures is not quite tooke away , there is some darkenesse of the scriptures , and likewise the vayle of ignorance , and infidelity is not altogether taken away , there are some remainders of ignorance , of infidelity , and hardnesse of heart , but yet in a great measure it is taken away here , and shall by little and little tooke away till wee come to see god face to face in heaven . with open face . coverings had two uses in the iewish state . they had a use of subjection , therefore the women had their vayles in token of subjection . and they had a use likewise of obscurity to hinder the offensive lustre of that that is glorious , therefore moses put a vayle on his face , when he came downe from the mount ; now in christ iesus in the gospell , both these vayles are taken away in some respects , the vayle of subjection and slavery , so farre as it is a slavery is taken away , the spirit of christ workes liberty , as i sayd before , now wee serve god as sonnes , and not as servants any longer , the vayle of subjection is taken away , onely there is a spouse like filiall subjection , the servile subjection we are freed from . and then the vayle that hid the things is taken away too , so now with open face , we behold the glory of the lord ; now the things themselves , christ and the gracious promises of grace and glory and comfort , they are clearely layd open without any vayle ; how comes it then that we see them not ? there is a vayle over our hearts , the more shame for us , that when the things are unvayled wee should have a vayle upon our hearts , of ignorance and unbeleefe , therefore if any beleeve not , it is because the god of this world hath blinded their eyes ; where the meanes of salvation are , and christ layd open in the meanes , if men doe not beleeve , the fault is not in the things , for they are unvayled , they are discovered and layd open , the fault is in us , there is a vayle over the hea●t , there is a cloud of ignorance and unbeleefe , that keepes the heart from beholding the glory of the mercy of god in christ. with open face . we see the glory of god with boldnesse in the gospell , we goe boldly to god , christ takes us by the hand , and leades us to his father , we have boldnesse and accesse to god through christ by the spirit , as s. paul teacheth in diverse places , god is not terrible to us , now in christ gods nature is fatherly and sweete to us , christ in the gospell is our head , therefore wee goe boldly to god in christ , and christ by his spirit brings us to his father , we may boldly lay open our soules in prayer , and all our complaints before him as to a father , we come not as malefactors to a judge , as slaves to a lord , but as children to a father , as a wife to her spouse , with open face in the gospell , wee behold god , that is , with boldnesse we goe to him : the gospell by shining upon us takes away a spirit of feare , and bondage , the more we see christ the lesse feare , the more love the lesse feare , the more we see the grace of god in christ , it diminisheth a spirit of feare , and puts into us a spirit of love and boldnesse , for it presents to us in christ , full satisfaction to divine justice , that when we offer christ to the father whom he hath sent and sealed for us , god cannot refuse a saviour of his owne sending , and sealing and appointing to satisfie his justice , therefore wee goe boldly to the throne of grace , it is a mervailous priviledge , that wee see god clearely in the gospell , with open face , with a spirit of boldnesse , the vayle of ignorance being taken away , for the sight of god to a conscience that is naturall , and is not convinced of the mercy of god by the spirit , it is a terrible sight , a guilty conscience cannot see a man but it trembles , it cannot see a judge without trembling , and will not the trembling conscience , the guilty soule , flee from the face of god a pace , that trembles at the sig●t of a man ? what is so contrary , as the nature of god , to the nature of man out of christ ? the unholy , impure , and uncleane nature of man to the pure , holy nature of god , if christ had not taken our nature , and sanctified it in himselfe , and satisfied justice in it , what boldnesse could this uncleane nature of ours have had to goe to the holy god● let us i beseech you be wrapped up in admiration of the singular love of god to us , especially in the dayes of the gospell , that now we see in a glasse , in a cleare glasse the love of god in christ , and with open face boldly we may goe to god. sometimes when the soule is bold in sinne , it weakeneth boldnesse and faith , and makes us looke upon that object that our sinnes hath deserved , upon a wise god : for howsoever we may behold his glorious face in christ , yet if we behold sinne against conscience , god will hide himselfe , christ will hide his face , and hide the promises , and leave us to terrours of conscience , and the soule shall not apprehend his gracious face in christ , but that correction that our sinne hath deserved , god hath power over the soule , and makes the soule appreh●nd what obj●ct he will , and he presents to a bold soule that runnes into sinne what it deserves , hell for the present ; there is no terrours to the terrour of a christian that is bold in sinne , till god shine upon him in his grace againe , sinnes against conscience especially wasting sinnes , weaken fai●h , that wee cannot goe so boldly to god , therefore those that say when they sinne against conscience , that all the cause of their griefe is because they doe not conceive the free mercy of god , they are ignorant of gods wayes , god is wise , and though hee pardon sinne , ( as sinne is pardoned in heaven , before it be pardoned in the conscience ) they shall never be pardoned in thy conscience , till god have made thy conscience smart for it , and god will let wrath into thy conscience , and thy faith shall stagger , it is a sinne for faith to stagger , it should not doe so , but it will ●remble , and quake , till wee have humbled our selves before god. what is the way , after wee have had boldnesse and sweete familiarity with god , and it hath beene interrupted by sin , how shall we recover our selves ? surely , to apprehend our sinnes to be pardonable in christ , and that god is an everlasting father , and that the covenant of grace is everlasting , and that there is mercy in isra●ll , for this thing , and the conceite of mercy , must worke our hearts to griefe and shame that is certaine : for marke in the gospell , come unto me all ye that are weary , and heavy laden , hee cals us when we find our consciences afflicted , and tormented , hee came to save that which was lost : by the blessed power of the spirit , & the blood of christ is as a fountaine for iudah , and ierusalem to wash in , and the blood of christ purgeth us from sinne , and christ bids us for daily trespasses aske pardon , daily therefore conceive goodnesse in god still , an everlasting current of mercy , and this must work upon us griefe , and shame , and recover and strengthen our faith againe , for gods children after breaches arise the stronger , rather then ever they were before , but this onely by ●he way , we see here how gods glorious grace is conveyed to us , and what is wrought in us to apprehend it , a spirituall eye to see it , in the glasse of the gospell , and with open face wee behold it , wee may goe boldly to the throne of grace . i beseech you let not this priviledge be forgotten , this priviledge of the gospell , what is the glory of the times we live in , but gods face discovered in christ ? in the gospel faith is wrought in us , to apprehend this , to see gods face openly , and that we may come boldly with benjamin our elder brother , come with esaus garments , come with christ , and wee cannot be too bold , remember alway there must be a reverent familiarity , because hee hath majesty mixed with his bowels of mercy , both are mixed together , beames and bowels , so our carriage to him must bee loving and familiar , as he is full of bowels of mercy , but then he hath majesty , a reverent familiarity is fit for a father , and for so gracious , and so sweete a god , therfore that phrase wee see in the scriptures , we goe boldly , and cry ab. ba father ; father is a word of reverence , that is , we goe boldly to god in christ , & open our wants as to a father , with love , and reverence , as it is said here , with open face , let us not forget this priviledge . we all . here is the generality , wee all , before , in moses time , hee alone went into the mount and saw god , but now , we all , ●ewes , and gentiles , where the gospell is preached , wee all . therefore , you see here the church is enlarged by the comming of christ. and it was a comfort to saint paul , and to all good christians , to thinke of the inlargement of the church , by taking in the gentiles , as it will be a comfort hereafter to thinke of the inlargeing of the church , by taking in the lewes againe . the more the better in religion . why is it a priviledge for many , that we all ? because in matters of grace and glory there is no envy at all , all may share without prejudice , all cannot be kings here upon earth , nor all cannot bee great men , because the more one hath , the lesse another hath , but in christ and in religion , all may be gracious , god respects every one , as if there were none but them , hee respects all as one , and one , as if there were none but he , every man in solidum ( as civillians expresse it ) entirely enjoyeth christ , as if there were none but he , he is to all as one , and to one , as if there were none but hee , there is no envy as i said , in grace and glory , where all may share alike , and that is the reason why it is alway comfortable , to thinke of community in religion it is joyned with comfort . and indeed so it is matter of comfort to see a communion of many in one : for what is the misticall body of christ iesus , but many members joyned in one body , under one gracious and glorious head ? and therefore it is a deformed sight to see fraction ; and disunion it is that the divell rules in , divide & rule , it is fit for the devill , god and christ rule in union , the same spirit of god that knits the members to the head by faith , knits the members one to another in love , and all grace is derived from the head to the members , as they are united to the body , if there be therefore disunion , there is no grace conveyed so farre as there is disunion , there is no grace conveyed from the head : for the body growes up as compact under one head . therefore let us labour to cherish union , and as we hate distraction it self , so hate distraction and division , for dissipation causeth distraction , therefore by all meanes labour for union , especially now wee are to take the communion , that is a seale of our communion with christ by faith , and one with another ; by love let us labor to bring our hearts to a holy communion , none gaines by disunion , but the devill himselfe , alway his pollicy is to make the breach greater where any is , therefore let us labour by all meanes to bee united , the more joyne together in the blessed mysteries of the gospell ; the more comfort , and the more glory when all live , and joyne together in holy things , of god , and in sweete love one to another , it is the glory of that place , and society , and state , so much for that , we all . and are changed . i shewed before , how mans happinesse stands partly in commnnion with god , and partly in his conformity , and likenesse to god. and surely whersoever there is communion , there will be conformity . this conformity is here set downe springing from communion . we all behold the glory of god , now reconciled in iesus christ , what doth that beholding worke ? a conformity , we are changed into the same image , from glory to glory . in these words we see , first , a necessity of a change , changed we must be : then in this change , there must bee a patterne of conformity , wee are changed into the image of christ , who is the pretotipe , the first type , and idea of all perfection , we are changed into the same image . and then , how this change is wrought to the image of christ , it is by beholding the glory of christ in the gospel , there is a transforming power , in beholding the glory of gods mercy in christ , it is not a delighting object , onely to see the mercy of god in christ , but it is a powerfull object that hath an influence upon the soule . and then the state of man after this change , it is a glorious condition , wee are changed from glory . and then it is a growing condition , wee are changed from glory to glory , still till wee come to that pitch , where there can be no growth , when the soule shall bee filled with the fulnesse of god , as the apostle speakes , when the soule shal have ( all the powers that it hath to receive , and retaine , & comprehend ) al the corners of it filled , so we grow from glory to glory till then , these things follow one another : to begin with the first . there is a necessity of a change . in the state we are , wee must bee changed , as christ tels nichodemus , there must bee a change , and such a change as is a new birth , it must bee all new , as a bell , if there be but a cracke in it , it must be new molded , and cast againe , it is good for nothing else , so the soule of man , if there be but a flaw , but a cracke all is naught , it must be cast , and molded againe anew , we must be set in tune againe , all is out of tune , before the soule can make any sweete harmonie in the eares of god , there must bee a change , there is no comming to heaven without a change , what neede i presse this , it is so easie a point in religion ? except wee be borne anew , wee cannot enter into heaven . but to cleare from evidence of reason the necessity of a change in the whole man. first , because we are in a contrary state to grace , and to god , we are dead , there must be life in us before wee come to heaven , we are enemies , and of enemies wee must be made friends ; how shall we be sit for communion else with god , wherein our happinesse stands , without conformity ? communion is between friends , before those that are in an opposite condition can bee friends , there must be an alteration , and this alteration it must be on gods part , or on our part : now who must change , god that is unchangeable , or wee that are corrupt , and changeable ? god will not change , there is no reason hee should , hee is goodnesse it selfe , alway unchangeable , his perfection stands in an indivisible point , he cannot alter a whit , there is not a shaddow of change in god , therefore , when there is difference betweene god and us , the change must be on our part , we must be changed , as it is rom. 12. and other places , in the spirit of our mindes , wee must bee wholly molded anew , where there is a condition so opposite , as the frame of our hearts is to god , he being holinesse , and we a masse and lumpe of sinne , of necessity there must bee a change , god intends in the gospell to bring us neere himself , and christs end is to bring us to god , as it is 1 pet. 3. 18. all the gospell is to bring us back to god from whom wee fell , now our nature as i sayd is defiled , and unholy , and we cannot bee friends with god , till there be a likenesse in disposition to god , therefore our natures must be sutable to the sweete , and holy , and pure nature of god in some measure . we enter into a covenant with god , in the covenant of grace , and how can we maintaine the covenant of grace , without some likenesse to god and christ ? in that regard of necessity there must be a change , and this change must be on our part , as we see in an instrument , those strings that are out of tune , are brought to them that are in , so it is we that must change and alter and not god , god is alway unchangeable like himselfe in his love , and it is our comfort that he is so unchangeable in his mercy , and holinesse , and justice , therefore i say the chang must be on our part . flesh and blood ( as it is ) cannot enter into heaven , that is , the nature of man , as it is corrupted , we must have new judgements of things , and new desires , and new esteeme , new affections new joyes , new delights , new conversation , new company , all the frame of the soule must be new , there must be a new bent of soule , it must be turned another way , the face of the soule must looke cleane another way , whereas before it looked to the world-ward and to things below , now it must looke to god-ward and heaven ward : therefore those that are in their pure naturalls , that feele no change in themselves , what shall we thinke of them ? they are not in the state of grace , for of necessity there must be a change : there is a double change , reall , and graduall . first a reall change , from ill to good . and then a graduall change , from better to better , from glory to glory . the first change is from the state of nature to grace , at our first conversion , when god puts the first forme , and stampe upon us . and then a change in grace , from glory to glory , wee must bee changed . then againe we all expect glory in heaven , and how can wee doe that except we befitted for it ? the church is the fitting place for glory , we enter into heaven in the church here , we are hewed and squared here , if we bee not holy here , wee shall never enter into heaven , there must be a change begun here if ever it bee perfected in heaven , no uncleane thing shall come there , as soone as ever sathan an angell of light sinned , he was tumbled out of heaven , it will brooke no uncleane thing , no uncleane thing shall ever come there againe , therefore our nature must be altered sutable to that place , and glorious condition , before we come to heaven , except we be new borne , we cannot enter into the kingdome of god , there is direct scripture for it : beloved this is forgot , men trust to the grace and mercy of god , and looke not after a ch●nge , and this holds many from imbracing the gospell in the truth of it , from knowing christ as the truth is in him , they heare they must be changed , which they are unwilling to , they beleeve that god is mercifull , and that christ dyed , &c. they snatch so much of the gospell , as may serve to build them up in selfe-love , so farre they thinke all is well , but when they see such grace as must teach them to deny ungodlinesse , and worldly lusts and such grace as must change and alter them , this they cannot brooke , they are content to goe to heaven if they may have it in a way to hell , in maintaining their corruptions , being proud and covetous , and worldly , as they are , this must not be of necessity , there must be a change . nay i say more , beside the former reasons , the soule that truely desires mercy and favour , desires alwayes power against finne , pardon and power goe together , in gods gift and in the desire of a christians soule , there is no christian soule but hee desires the grace of sanctification to change him , as much as the grace of pardon , for he lookes upon corruption and sinne , as the vilest thing in the world , and upon grace , and the new creature , as the best thi●g in the world , there is no man changed but he hath those apprehensions of sanctification . remember this against some weake conceites likewise , that would have ▪ all the change in justification , they rent christs offices , as if he were all priest , and not a king to governe , as if he were righteousnesse , and not sanctification , as if he had merit to dye for us , and to give us his righteousnesse and no efficacy to change our natures , as if in the covenant of grace god did not write his law in our hearts , but onely forgive our sinnes , hee doth both in the covenant of grace , and where god makes a combination , we must not breake it , efficacy and merit , justification , and sanctification , water and blood goe together , there must bee a change : but to follow the point a little further . there must be change , because no holy action can come from an unchanged power and faculty , actions spring from powers and faculties , they are sutable to them , therefore there must bee a change in the powers , and faculties of the soule , before there be a change in the life and conversation , these three follow in nature . the forme , and living , and being of things , and powers , and action issuing from the power ; so in the life of grace and sanctification there is a power , and ability to beleeve in god , and to be holy , and to love god , and then the actions of love spring from that power , we live and then we have a power to move in nature , being , and life , and moving goe together , so if wee have a being in grace , we have a power to move ; i beseech you therefore consider the necessity of a change , of the inward man , of the powers , & faculties of the soule , can the eye see without a power of seeing , or the eare heare without a faculty of hearing ? can the soule performe sanctified actions without a sanctified power ? it is impossible . and especially the alteration and change is in the will , which some would have untouched they would have it free , those that would have no more given to grace than needes must , but grace workes upon the will most of all , divinity rules the will especially : for the bent of the will makes a good , or a bad man , and the desires of the will carry the whole man with it , we are as the bent is of our will , we are as the choyse of our will is , if the choyse and bent , and by as be the right way , by the spirit it is good ; if the will bee not inclined , and wrought to goe the best way , there is no worke of grace at all , though all grace come in through the understanding enlightned , that is the first , yet it goeth into the will , it passeth through the understanding into the will , and it puts a new taste , and rellish upon the will , and affections . well you see therefore that the grace wrought in the gospell , it is not a meere perswasion , and intreaty , &c. but a powerfull worke of the spirit entring into the soule , and changing it , and altering and turning the bent , and inclination of the will heaven-ward , whereas by corruption of nature , turnes the soule downeward to things below , when the spirit of god entreth into the soule , it is not onely by meere outward perswasion , to leave it to the liberty of will , but it altereth the taste of the will , the soule is carried up ▪ and is shut to things below , it useth the world as though it used it not , we must have great conceites to the worke of grace , the scripture hath great words of it , it is an alteration , a change , a new man , a new creature , new birth , &c. we see the necessity of a change . againe another reason is this , god where he cals and dignifies he also qualifies , princes cannot qualifie those they rayse , but god whom he advanceth to glory he fits and qualifies for glory , where he bestowes his mercies and favours to life everlasting , he calls to great matters , and hee also changeth them . if saul were changed when he came to bee a king , in regard of a new quality , shall wee thinke that god will call any to the participation of his glorious mercy in christ , in pardoning their sinne , and accepting them to life eternall , but he will change them ? no , whosoever he calls to glory he changeth , and altereth their dispositions , to bee fit for so glorious a condition as a christian is called to , there must bee a change . proud men love not to heare of this , it is a prejudice to their former authority , what , i that was accounted ▪ a wise man , now to be a foole , i that was accounted so and so , to alter all my frame and course , and to turne the streame another way , the world will say i grow madde ? i say because grace altereth and changeth all , old things are past away , and all things are become new , those that are carnall and proud , cannot indure a change ; because it is some prejudice to their reputation , but it must be so if they looke for salvation , thus you see that point prooved enough . into the same image . the patterne to which wee are changed , is the image of christ. it is a rule , and a true rule , the first in every kinde is the measure of all the rest , it is the idea , the patterne , and platforme of all the rest ; now christ is the first , for hee is the first borne , the first fruites , the first beloved , therefore he is the patterne of all the rest , and the measure of all other , the nearer we come to christ the better we are , for that that is the measure of a thing , the nearer it answereth to that the better : now christ is the best , and our nature in christ is joyned to the god-head in one person , therefore we are changed to the likenesse of christ , the second adam , for as before we are changed we are corrupted , and depraved according to the likenesse of the first adam after his fall , and as before his fall , if he had not fallen we had beene borne according to his likenesse that is good and righteous , so now being fallen , as soone as by faith wee are planted , and grafted into the second adam we are changed into his likenesse : christ as it were it gods master-peece , that is , the excellentest worke and devise , and frame of heaven that ever was , to set up such a mediator , to reconcile justice and mercy , in bringing god and man into one person , now christ being gods master-peece the best and : most excellent frame of all , he is fit to be the patterne of all excellency whatsoever , therefore hee is the image , the idea , the patterne , and platforme of all our sanctification . christ the second adam is the image into which we are changed , we are not changed to the image of the first adam by grace , but to the image of the second adam : there is from him a derivation of all good , opposite to all the ill wee drew from the first adam , wee drew from the first adam the displeasure of god ; by the second , we obtaine the favour of god by his death , and satisfafaction ; with the wrath of god , we drew corruption from the first adam , in the second wee have grace , from the first adam wee have death , and all the miseries that attend death , and follow it . in the second ada● we have life and all happinesse , till it end in glory ; in a word , whatsoever ill we have in the first adam , it is repaired abundantly in the second , when we are changed into his image , therefore , when you read of the image of god in the new testament , it must be understood , of the image of god in iesus christ , the second adam . now this image confists in knowledge , in holinesse and righteousnesse , if we compare col , 3. with ephes. 4. this was perfect in christ , who was the image of his father , and wee must bee like christ , the second adam in sanctification . now the grounds why wee must bee conformable to the image of the second adam , and not to the first , are these ; because the second adam is farre excelling the first adam , and as i said , we must be conformed to the best image , as wee have borne the image of the first , so we must beare the image of the second , as it is in 1 cor. 15. and then the image of god in the second adam , is more durable : for all excellencies , and grace is more firmely set on christ then ever they were upon adam , it is set upon him with such a character and stampe , as shall never bee altred , when god set his image on the first adam , it was raced , and decayed , and lost by the malice of the devill , because it was not set on so firmly , adam being a man , and a good man , yet hee was a man changeable ; but christ is god man , in one nature , god hath set such a stamp of grace on the humane nature , being eternally united to the god-head , that shall never be altred , therefore we are renewed according to the image of god , as it is stamped on christ , not as it was stamped on the first adam . and that is the reason , why the state of gods children is unalterable , why , being once gracious they are so for ever , if god set the stampe of the spirit of christ on them , it is firme , as it is upon christ , it never alters in christ , nor in those that are members of christ , the alteration is in growth from better to better : gods children sometimes a little deface that image by sinne , security , and the like , but as a peece of coyne that is a little defaced , yet it hath the old stampe still , and is acknowledged for good coyne , so a christian in all desertions , in the worst state , he hath the stampe still , though it be darkened by his carelessenesse , yet after it receives a fresh stampe , it is an everlasting stampe , when once wee are gods coyne , wee are never reprobate silver , and all is , because we are renewed according to the image of christ , and grace is firmely set in our nature in christ , so sure that all the devils in hell cannot race it out , and hee is the quickening spirit , and therefore able to transforme us to his likenesse , better then the first adam was , therefore the image of god is the likenesse of the second adam , and wee are changed into that . now the reasons why the second adam changeth us into his owne image are many ; first , because hee is a powerfull head that changeth all his members , a powerful roote that changeth all his branches into his owne nature , a powerful husband that changeth his owne spouse , i say , he is a quickning spirit , a publicke person , and the roote of all beleevers as the first adam , was of us all , as wee are naturall men . againe , it is meete that brethren should bee all a alike , therefore , as it is in romanes 8. wee are predestinate to bee conformed to christ , hee is the first among many brethren , the chiefe brethren must bee all alike , therefore wee being predestinate to salvation , it was fit we should be predestinate to be conformable to our elder brother , that brethren might bee of one nature and disposition , it is fit that the husband and wife should be of one disposition , christ is the husband , and wee are the spouse , therfore by grace he alters , and cleanseth , and purgeth his spouse , as it is , ephe. 5. he loved his spouse , and gave himselfe for it , that he might purge it , and make it a glorious spouse . it is meete the wife should be the glory of the husband , as s. paul saith , that is , that she should reflect the excellencies of her husband ; therefore that the church might be the glory of christ , and reflect the excellencies of christ , she is changed to bee like christ more and more daily , there is a kind of congruity that brethren should be like , and that the spouse and the husband should be alike , therefore god hath ordained that we should be like him in a threefold degree , in suffering , in grace , and in glory , whosoever will bee like him in glory , must be like him in grace , first gods election , and ordaining must have its issue , that is , the representation of the likenesse of christ in our natures . againe , the end of christs comming was to destroy the workes of the devill , to deface all sathans workes , especially his worke in us , the image of sathan in our dispositions , for every man by nature , carries the image of the devill on him , till the image of christ be stamped on , and the image of sathan raced out : for in man there is naturally an opposition to the truth , a hatred of god , and of good things , now christ comming to dissolve the workes of the devill , puts out this image , and sets his owne stampe and image upon the soule , therefore unlesse christ change us to his owne image , hee should misse of the end of his comming , these , and many such reasons there are to prove , that wee are restored , according to the image of christ iesus , and why christ will change us to his owne likenesse , to adde one more ; the end of christ is , that wee should enter into a sweete communion with him , therefore he will set such a stampe upon us , as he may delight in us , and bee friends , now if hee should not change our natures , what correspondence could there be betweene christ and us , now when he hath altred , and changed us , he lookes on us as carrying his stampe and image . vse . 1 if this be so , that we are changed into the image of the second adam , lesus christ ; then i beseech you , let us labour every day more and more to study christ , that so by beholding christ , wee may be transformed into his likenesse ; for the looking upon christ is a transforming sight , therfore let us looke into his disposition , as it is set forth in the gospell , and to his carriage , and looke to his priviledges that so wee may receive grace for grace , grace sutable to his grace , disposition sutable to his disposition , conversation sutable to his conversation , and priviledge , and prerogative sutable to his pre rogative , that wee may bee like him every way . what was his disposition , and carriage ? it were too large to unfold it to you as it is in the gospell , but because we must be changed into the image of christ , it is good to looke to that picture , that wee may resemble that image as much as may be , you see in the gospell how he carryed himselfe to his friends . enemies . the devill . himselfe . you see how full of love he was , what drew him from heaven to earth ? and so to his crosse , and to his grave , but love to mankinde , you see how full of goodnesse he was , he went about doing all the good he could , how much good doth that speech savour of that paul speakes of him , it is a more blessed thing to give than to receive , see how full of zeale he was , he whipped the buyers and sellers out of the temple , he was full of goodnesse , it was his meate and drinke to doe good , it was as naturall to him as for a fountaine to streame out . and as i sayd for his carriage toward his friends to those that were good , how sweete and indulgent was he , where there was any beginnings of goodnesse he did incourage it , he never sent any backe againe , but those that went backe againe of their owne head , as the young man , christ sent him not backe , he was so full of sweetenesse to weake christians , nay he discovered himselfe most to the weakest , hee was never more familiar with any than with the woman of samaria that was an adultresse , and mary that had beene a sinner , how sweetely did hee appeare to her first ? how sweete was he to sinners when they repented , how ready to forgive and pardon ? see it in peter , hee never cast him in the teeth with his apostacy , he never upbrayded him with it , he never so much as tells him of it , onely he lookes upon him , and afterward lovest thou me , &c. hee would not quench the smoaking flaxe , nor breake the bruised reede , so gentle and sweete a saviour have we , hee was sweete to those that were good in the lowest degree of goodnesse , nay where there was but a representation of goodnesse , as in the young man , he kissed , and imbraced him , when he came and sayd , what good thing shall i do● to inherit eternall life , hee imbraced him , and made much of him ; and so to the pharisee , thou art not farre from the kingdome of god , he laboured to pull him further , he was of a winning , gaining disposition , those that were good he loved them , and carried himselfe so to all as much as might be , shall we not labour to be of his disposition ? not to set people further off , but to be of a gayning , winning nature . see how obedient hee was to his father , not my will but thine be done , both in active , and passive obedience in all things he looked to his fathers will , being ●ubordinate to him , wheresoever there is subordination there ought to be obedience ; now there is a subordination to god as our father in christ , therefore wee should labour to be obedient even to death as christ was , our happinesse stands in subordination , the happinesse of the inferiour is in subjection to the superiour that may doe him good , therefore we must be obedient to god as christ was , wee see hee prayed whole nights . for his owne particular how holy , and heavenly was he , he takes occasion of vines , of stones , of water , of sheepe , and all things to be heavenly minded , to rayse his soule upon all occasions , and when hee rose from the dead , and conversed with his disciples what was his talke ? he discoursed all of matters , of the kingdome of heaven , so his whole disposition was heavenly , and holy in himselfe ; and patient in wrongs done to him , he did not returne injury for injury , you see how meeke he was ; i give you but a touch of every particular , you may by proportion apply the rest , he was in his owne particular holy , and heavenly , and full of purity , and holinesse , and heavenlinesse . what was he to his enemies ? did he call for fire from heaven , when they wronged him , was he all on a heate ? when his poore disciples being more flesh than spirit , would have fire from heaven ; you know not what spirit you are of , saith he , he shed teares for those that shed his blood , oh lerusalem , ierusalem , &c. that afterward crucified him , and upon the crosse you see there to his very enemies , father forgive them , they know not what they doe , so then if we will be like to christ , consider how he carryed himselfe to god in devotion , and obedience , and how in himselfe hee was full of purity and holinesse , unspotted every way , how to his friends , to all that had any goodnesse in them , and how to his enemies , he prayed for his very enemies . and for the devill himselfe , deale with him as christ did , that is , have no termes with him , although he come to us in our nearest friends , hee came to christ in peter , sathan avoyd , saith he , if the devill come to us in our wives , in our children , in our friends , avoyd sathan , sathan comes to us sometime in our friends , to give corrupt judgement to maintaine false causes , to doe this or that that may cracke our conscience , discerne the devill in our best friends , for sometime they may be the trunkes of the devill , the devill may conveigh his spirit through peter , let us immitate christ , discerne betweene our friends love , and the subtilty of the devill in them , and be able to give them an avant , avoyd sathan : wee see christ when hee encountred sathan , he fights not with sathans weapons , and when he was to deale with his instruments , but with the word of god , he gives not reproach for reproach , nor sophistrie for sophistrie , but it is written , shewing that we must encounter sathan with gods armorie , with weapons out of the booke of god. and then when sathan would confesse him , and make much of him , oh thou art the sonne of god , he would have nothing to doe with him , so those that are manifestly led with the spirit of sathan , and would presse kindnesses on us , have nothing to doe with them so farre : as we say of the devill , he is not alway a lyer , but he alway cozeneth , so take those that are lead by the spirit of the devill , that are iesuited papists , they lye not in all , but there is cozening in all , for all is but snaring kindnesse and gifts that will hurt more , all offers from sathan , and those that are led with the spirit of sathan , wee ought to suspect , as christ we see when sathan offered him a kindnesse , hee saw he was to bee tooke heed of , therefore saith he away , you and your kindnesse ; so have nothing to doe with devillish men , those are best at ease , and prosper most that have least to doe with them , those that see they are alway deceivers though they be not alway lyers , those that are nearest hostility prosper best , thus you see a taste of christs carriage to his friends , to his enemies , to sathan : and for hypocrites hee speakes woe to them , he hated them above all the proud pharisees . i might spend much time in going over particulars in the gospell , to see what expressions there are of iesus christ. vse 2 i beseech you make this use of it , when in the gospell you reade of any expression , of his love and gentlenesse , of his obedience and humility , in washing his disciples feete ; and learne of me for i am meeke , &c. and come unto me all ye that are weary , and heavie laden , then thinke this is the expression of my blessed saviour , the socond adam , to whose image i must bee conformed , and transformed , and changed , and therefore when you are moved and tempted to sinne , from your owne corruption , or from sathan , reason thus with your selves , would our blessed saviour if he were upon earth doe thus , would hee speake thus , would he not doe thus if he were here now , would he not be ready to doe this good turne ? surely he would , and i must bee changed into his image and likenesse , therefore let me consider what my blessed saviour would doe in the like case , surely our blessed saviour would not staine , and defile his body , he would not make his tongue an instrument of untruth to deceive others , he would not bee covetous and injurious : art thou a christian or no ? if thou be a christian thou hast the anoynting of iesus christ , that annoynting that was poured on him as the head , it runnes downe to thee as a member , as arons oyntment ranne downe to his skirts , if thou be the skirt of christ , the meanest christian , thou hast the same grace if thou be a christian , and therefore thou must expresse christ , that as thou art partaker of his name , so thou must be partaker of his anoynting if thou be a christian why doest thou thus ? doth this suite with thy profession ? dost thou carry the image of sathan , and dost thou thinke to bee a christian , except it be in tytle and profession onely ? no , there is no christian , but if he be a true christian , he is changed into the likenesse of christ , into his image , therefore it is a good thought upon all occasions , every day to thinke what would my blessed saviour say , if he were here ? and what did he in the like case , when he was upon earth ? i must be led by the spirit of christ , or else i am none of his , therefore let us shame our selves when we are moved by our corruptions , and temptations to doe any thing contrary to this blessed image . and consider the more we grow into the likenesse of christ , the more wee grow in the love of god , who delights in us as hee doth in his owne sonne , this is my beloved sonne , in whom i am well pleased ; now the more like we are to christ , the more hee is pleased with us . and the more we shall grow in love one to another , for the liker pictures are to the first patterne , the liker they are one to another , so the liker wee grow to christ , the liker we are one to another , and the more like , the more love . who keepes christ a live in the world , but a company of christians that carry his resemblance , as wee say of a childe that is like his father , this man cannot dye as long as his sonne is alive , because he resembleth his father , so as long as christians are in the world that have the spirit of christ , christ cannot dye , he lives in them , and christ is alive no otherwise in the world , than in the hearts of gracious ' christians , that carry the picture and resemblance of christ in them . but how are we changed into the likenesse of christ ? how come wee to be like him ? when once we beleeve in christ , we are graft into the similitude of his death , and into the likenesse of his resurrection ; it is a point somewhat misticall , yet it is stood upon in the scriptures , in rom. 6. especially at large . how come we to dye to sinne , by vertue of christs death ? and to live to righteousnesse by the fellowship of christs resurrection ? it is sayd we are transformed into the likenesse of christ , the phrases of scripture shew it , but to stand upon these phrases a little . beloved as it was in christs owne person , when christ dyed , whole christ dyed , and was crucified , but yet the death it selfe , the crucifying was terminate , in the humane nature , the humane nature dyed , and not the godhead , yet by reason of the union , whole christ dyed , and was crucified , the lord of glory was crucified , as the scripture speaks , and as it was in christ naturall , so it is in christ misticall , whole christ misticall was crucified , whole christ misticall is risen againe , notwithstanding the crucifying was terminate in christ the head , not in the members as his death was terminate in his humane nature it ended , and was confined in that , so this crucifying belonged to the head , and the head rose , yet whole christ , all beleevers as soone as they are one with christ , by reason of the misticall union , they are dead and crucified in christ their head , and risen and sit in heavenly places , in christ their head , so then a true beleever , when he is made one with christ , he reasons thus , my corruption of nature , this pride of heart that naturally i have , this enmity of goodnesse , this is crucified , for i am one with christ , when he dyed i in my head did dye , and this pride and covetousnesse , and worldlinesse , this base and filthy carnall disposition , was crucified in christ my head , i in my head was crucified , and i in my head now am risen , and sit in heaven , therefore now i am in some sort glorious , therefore i minde things above in my head , and therefore because of the necessary conformity of the members to the head , therefore i must more and more dye to sinne , be crucified to sinne , and rise by the spirit of christ , and ascend with him , the more i know , and consider , and meditate of this , the more i am transformed into the likenesse of his death and resurrection ; but to goe a little further . quest. what things in christs death did especially discover themselves to us , ( when we once beleeve ) to our comfort ? ans. three things . in regard of us , wonderfull love that he dyed for for us . in regard of sinne , wonderfull hatred that hee would dye for sinne . and wonderfull holinesse and love of grace , he shewed his hatred of sinne , that hee would shed his heart blood for it , and wanting the glory of god as it were , by feeling the wrath of god for a time , even in hatred to sinne . there were these two affections pregnant in christ upon the crosse , wondrous love for us to dye for us , and wondrous hatred of sinne to purge it , for which he dyed , and wondrous holinesse from whence hatred of sinne came ; whence doth hatred of sinne come but from wonderfull purity , and holiness , that cannot indure sinne . thus when the soule considers it is one with christ , it hath the same affections that christ had , christ in love to us dyed , can i apprehend that love of christ when hee dyed , and was crucified , and tormented for my sinne , but out of love , i must hate sinne againe ? and when i consider how christ stood affected to sinne upon the crosse , when hee dyed to purge it , and to satisfie for i● , c●n i have other affections , being one with him , then hee had upon the crosse ? i cannot , so whether i consider his love to me , or the hatred he bore to sinne , considering my selfe one with him , by a mysticall union , i shall have the same affection of love to him , and bee like him every way , to love what hee loves , and to hate what hee hates . i cannot but hate sinne , and hating sinne , i must act his part anew , that is , as he dyed for sinne , so i dye to sinne , as hee was crucified for it , so it is crucified in me , as he was peirced , so hee gives corruption a stabbe in me , as hee was buryed , so my corruption is buryed , and as he dyed once never to dye againe , so i follow my sinnes to the grave , to death , and consumption of old adam , that hee never riseth againe , so i say , the consideration of my union with christ , that i in christ did dye , and was crucified , because my head dyed , and was crucified . and then it puts that affection into mee that was in christ , and makes me act christs part , to dye to sin daily more and more , these , & the like thoughts are stirred up in a christian , which saint paul aimes at , in rom. 6. and other places . so by the vertue of his resurrection , i am conformable more and more , to the graces in him , for as the power of gods spirit raised him up , when hee was at the lowest , when he had beene three dayes in the grave , so the spirit in every christian , ray seth them up at the lowest to comfort , to a further degree of grace , more and more , nay , when they are fallen into any sinne , or any affliction for sinne , the same power that raised christ when hee was in the grave ; for our sinnes in the lowest humiliation that could bee , it raiseth them from their sinnes daily , that they gather strength from their sinnes , the power that raised christ at the lowest , raiseth a christian at the lowest in sinne , and in affliction for sinne , for when he is tripped , and undermined by his corruptions , god by that power that raised christ at the lowest , recovers and strengthens him , and makes him afresh revenge himselfe upon his sinne , and when hee is at the lowest , in the grave , the same power will raise him like christ every way , so you see how we are changed to the liknesse of christ. how shall wee know then whether we have the image of christ stamped upon us , or no ? if wee be changed into the likenesse of christ , we shall be changed in our understandings , to judge of things as he did , his ayme was to please his father in all things , if we have the same ends , and the same opinion , and esteeme of things , he judged matters of grace , and of the kingdome of god above all other , for the soule is more worth then the whole world , see the judgement that he passed upon things : seeke ye first the kingdome of god , and all other things shall be cast upon you . we must bee changed in our judgement , if we will have his image upon us . wee must bee like him in our will , in our choyce , in the cleaving , and purpose , and resolution of our will , wee must have the bent of our soule , as his was , our soules must be edged , and pointed as his was , wholly for heaven , and the kingdome of god : and so for our affections there must bee a change in them , in our love , and joy , and delight , we must love , and joy , and delight , in whatsoever he did . now the way to stirre us up to this , is to see what image wee naturally carry , and to see our selves in the glasse of the law , if a man consider thus , if christs image be not upon me , i carry the image of the devill , this would make him labour to get another image upon him : for beloved at the day of judgement , christ will not owne us , if he see not his image upon us , caesar will owne caesars coyne , if hee see his image upon it . whose image and superscription is this ? give unto caesar , that which is caesars . if christ see his stampe on us , he will owne us at the day of judgment , or else not . naturally we are all opposite to christ , naturally wee are full of pride and mallice , of the spirit of the world , and the devill , get out this by all meanes , or else christ will not owne us at the day of judgement , hee will not looke upon us , he cannot abide to see us , if we have not his image , wee must beare the image of the second adam , as wee did the image of the first . againe , the law of god that was written in adams heart , it is expressed , and coppyed out , there see our selves , there see all the curses , there see our selves guilty of the breach of every commandement , if wee understand the law spiritually , that desire of women , and revengefull thoughts , are murther , and adultery , understand the law spiritually , and see our selves in that glasse , see our selves utterly condemned , this will make us flye to the glasse of the gospell , that we may be changed into the image of christ. there is another image that we more desire to be changed into , we are transformed into the likenesse of the world , cast into the mould of the times , we labour to have those opinions that the times have , and those wayes of getting , and rising to preferment that the world hath , and to have that carriage and disposition every way that the world hath , and so frame to the spirit of the world in al things , that so wee may not be observed by others , and crossed in our pleasures , and preferments , and profits , wel , this desire to be transformed into the likenesse of the world , to have the spirit of the world , what will it come to in the end ? the world shall bee condemned , if wee will bee condemned with the world , let us labour to bee transformed into the opinion of the world , and to goe with the streame , and the errours of the time , if we desire to be damned . the world must bee condemned , it is the kingdome of sathan wherein hee rules , therefore , there is no image or likenesse for us to be transformed into , if we will bee saved , and have comfort , but the image of christ , and can wee have a better likenesse to be transformed into , then the image of him , by whom wee hope to be saved ? then to be like him from whom wee hope for so great a matter as salvation is . againe , that wee may be changed into the likenesse of christ , let us fix our meditations upon him , and we shall find a change we know not how , insensible , as those that stand in the sunne , for other purposes , they find themselves lightned , and heate , so let us set our selves about holy meditations , and we shall finde a secret insensible change , our soules will be altered and changed , wee know not how , there is a vertue goes with holy meditation , a changing , transforming vertue , and indeed we can think of nothing in christ , but it wil alter and change us to the likenesse of it selfe , because we have all from christ , can wee thinke of his humility , and not be humble ? can wee thinke , was god humble , and shall base wo●●es be proud , shall i bee fierce , when my saviour was meeke , can a proud fierce heart , apprehend a sweete meeke saviour ? no ; the heart must bee sutable to the thing apprehended , it is impossible that a heart that is not meeke , and sweetened , and brought low , should apprehend a loving , and humble saviour , there must be a sutablenesse betweene the heart and christ : as hee was borne of a humble virgin , so he is borne and conceived in a humble heart , christ is borne , and conceived , and lives , and growes in every christian , and in a humble , and lowl● heart , made like him by his spirit , that is the wombe . the heart that is sutable , that is the heart that hee is formed in . againe , to be changed into this image , when we are once in the state of grace , let us looke to the remainder of our corruptions , the best of us shall see , that that will make us looke after christ , look to our world limindednes , to our passions , to our rebellions , to our darkenesse and deadnesse of spirit , and then goe to christ ; lord thou hast appointed christ , to be a head , to be a full vessell , that of his grace , wee might have grace for grace , hee was annoynted with the oyle of gladnesse above his fellowes , but for his fellows , i am earthly minded , hee is heavenly , i am full of rebellions , of lusts , all is at peace in him , the image of god is perfect in him , and hee is a head to infuse grace , a head of influence as well as of eminence , he is not onely above me , but he hath all grace for me , therefore goe to christ , i need thy heavenly mindednesse , and some portion of thy meekenesse , of thy spirituall strength , i am weake , and darke , and dead , shine on me , thou haste fulnesse for mee , so goe to christ , and draw upon every occasion , vertue , and life , from christ our head , this is to know what is meant by being transformed to christ our head . there are two conformities beloved exceeding comfortable to us , and wee must meditate on both . first , christs conformity to us , he was transfigured into our likenesse , he became man in love to us , not onely man , but in the forme of a servant , base man , he tooke mans nature , and mans base condition , phil. 2 , here is the ground of our comfort , that christ tooke our forme , hee transfigured himselfe to our basenesse , and shall not we labour to be transformed , to be like him , that out of love stooped so low to bee like us ? let us but thinke of this beloved , our blessed saviour tooke our nature on him , pure and holy by his spirit , he followed sinne to death , he was conceived , and lived , and dyed without sinne , to satisfie for sinne , and now by his spirit , hee cleanseth out sinne , he pursued , and chased out sinne from his conception , in all the passages of his life , so we should be like him , drive away sin , get the spirit , that our nature in us , may be as it was in him , holy , and pure , and spirituall , shall he be conformed to us , and shall not we conforme to him , many such reasons , and considerations there bee , to moove us to be changed into the image of christ. christ in this worke of changing is all in all , for first of al by christs death and satisfaction to divine justice , we have the spirit of god that doth all , for the spirit is the gift of gods love , next to christ , the greatest : now christ having reconciled god , god being reconciled gives the spirit , our sinnes being forgiven , the fruite of gods love is the spirit , so wee have the spirit by the merit of christ. againe , we have it from christ , as a head derived unto us , we have the spirit for christ , and from christ , christ receives the spirit first , and then he sendsit into our hearts , so for christs sake , and from christ as a head , we have the spirit . againe , from christ we have the patterne of all grace whatsoever , to which wee are changed , the patterne of all grace is from christ , he begins to us in every grace . againe , in the fourth place , the reasons inducing are all from christ : for we are not only changed by power , but by reason , there is the greatest reasons in the world to be a christian , and to come out of the state of nature , when our understanding is enlightned to see the horrible state of nature , with the angry face of god with it , and then to have our eyes opened at the same time to see the glorious , and gracious face of god in iesus christ , here is the greatest wisedome in the world to come out of that cursed state to a better : now the reasons of this change are fetched from christ , that by knowing christ , we know by reflection the cursed state out of him , and to see the glorious benefits by christs redemption , & glorification , these set before the eye of the soule , and then the heart wrought upon by these reasons ; if christ gave himselfe for me , shall not i give my selfe to christ , paul hath his heavenly logicke , christ dyed for us , that we might live to him , so we have the merit of the spirit from christ , the derivation of the spirit from christ as a head and the patterne of grace from christ , and the inducing reasons all from christ , in this changing to his image . againe in that christ is the image to which wee are changed , let us learne if we would see any thing excellent , and comfortable in our selves , see it in christ first , there is nothing comfortable in man but it is in christ first , as the first image , the first receiver of all , christ iesus himselfe , if wee would see the love of god see the love of god in christ our head first , in him that is gods beloved , if we would see the gifts that god hath blessed us with spirituall blessings , but it is in christ , we have it from our head first , if we would see gods favour , this is my beloved sonne in whom i am well pleased , i am well pleased in him , and in all his , that are one misticall body with him , if we would see comfortably our ill done away , our sinnes removed , see it in christ abased , in christ crucified , and made a curse , see them all wiped away in the crosse of christ : if we would see glory upon the removall of our sinnes , see it in christ first , he is first risen , and therefore wee shall rise , he is ascended and sits in heavenly places , therefore we ascend and sit in heavenly places with him , all that we have or looke to have comfortable in us , see it in the first patterne , and platforme in christ , the reason is cleare in rom. 8. we are elected , and predestinate , to be conformed to the image of his sonne , we are predestinate to bee conformed to christ in all things , to be loved as hee is , to bee gracious as he is , to rise to be glorious , to be freed , and justified afterward from all our sins , as he our surety was , wee are ordained to be conformable to him every way . in a word the flesh of christ it was holy , it was a suffering flesh , and then a glorious flesh , now it is glorious , so our nature must be like this image , it must be sanctified flesh , by the same spirit that sanctified the masse that hee was made of in the wombe , it must be suffering flesh , in conformity to him , for the flesh that he tooke was suffering flesh , and he had a kingdome of patience before he had a kingdome of glory , so we must goe through a kingdome of patience to the kingdome of glory & then upon conformity in holinesse with christ , comes our conformity in glory , when wee are content to be conformed to christ in our suffering flesh , then wee shall be conformed to christ in our glorious flesh , for our flesh must be used as his was , it must be holy and patient , and suffering , and then it shall be glorious , so in all things we must looke to christ first , hee must have the preheminence . beloved of all contemplations under heaven , there is no contemplation so sweete and powerfull , as to see god in christ , and to see christ first abased for us , and our selves abased in christ , and crucified in christ , and acquitted in christ , and then rayse our thoughts a little higher , see our selves made by little and little glorious in christ , see our selves in him rising , and ascending , and sitting at the right hand of god , in heavenly places , see our selves by a spirit of faith , in heaven already with christ , what a glorious sight and contemplation is this ? if wee first looke upon our selves what we are , we are as branches cut off from the tree , as a river cut off from the spring that dyes presently , what is in us but we have it by derivation from christ , who is the first , the spring of all grace , the summe of all the beames that shine upon us , we are as branches cut off , therefore now to see christ , and our selves in christ , this transformes us to bee like his image , it is the sweetest contemplation that can be . we see this change is wrought by beholding , the beholding the glory of god in the gospell , it is a powerfull beholding , for saith he , we are changed by beholding , to the image of christ ; sight workes upon the imaginations in bruite creatures , as labans sheepe , when they saw the party coloured roddes it wrought upon their imaginations , and they had lambes sutable : will sight worke upon imagination , and imagination worke a reall change in nature ? and shall not the glorious sight of gods mercy , and love in christ , worke a change , in our soule , is not the eye of faith more strong to alter and change than imagination naturall ? certainely the eye of faith apprehending gods love , and mercy in christ , it hath a power to change , the gospell it selfe together with the spirit , hath a power to change , wee partake by it of the divine nature . this glasse of the gospell hath an excellencie and an eminencie above all other glasses , it is a glasse that changeth us , when wee see our selves and our corruptions in the glasse of the law , there we see our selves dead , the law findes us dead , and leaves us dead , it cannot give us any life , but when we looke into the gospell and see the glory of god , the mercy of god , the gracious promises of the gospell , wee are changed into the likenesse of christ whom wee see in the gospell : it is an excellent glasse , therefore that hath a transforming power to make beautifull , such a glasse would be much prized in this proud world , such a glasse is the gospell . therefore let us b●● in love with this glasse above all other glasses whatsoever , nothing can change us but the gospel , the gospell hath a changing power , as you have it isay 11. there the lyon shall feede with the lambe , &c. for the whole earth shall be full of the knowledge of the lord : the knowledge of christ lesus is a changing knowledge , that changeth a man even from an untractable fierce creature , to be tractable , sweete , and familiar , so that the knowledge of god in iesus christ , you see it is a transforming knowledge , and changeth us into the image of christ to the likenesse of christ. especially upon this ground , that when wee looke upon christ , and god in christ , we see our selves there , in the love of christ , and in the love of god , and thereupon wee are moved to be changed to christ , not by seeing christ alone , or by seeing god in christ alone , but by seeing gods love in christ to us , and christs love to us , for the spirit of faith which is given together with the gospell , it sees christ giving himselfe for me , and sees god the fathers love in me in christ , and giving me to christ , when the spirit of faith with this appropriation seeth god mine in christ , and seeth christ mine , and sees my selfe in the love of god , and in the love of christ , hereupon the soule is stirred up from a holy desire , to bee like christ iesus , that loved me so much , and to be conformable to god all i can : for if the person be great and glorious , and our friend too , there is a naturall desire to be like such to imitate them , and expresse them all we can . now when wee see our selves in the love of god and christ , out of the nature of the thing it selfe , it will stirre us up to be like so sweete , and gracious , and loving a saviour . there are three sights that hath a wondrous efficasie , and they goe together . god sees us in christ , and therefore loves us , as we are in christ. christ sees us in the love of his father , and therefore loves us as hee sees us in his fathers love . wee see our selves in christ , and see the love of god to us in christ , these three sights are the foundation of all comfort , god gives us to christ , and sees us as given to him , in his election , christ sees us as given of the father , as you have it iohn 17. and loves us as wee are loved of the father , and then sees us as his owne members , and wee by a spirit of faith see christ , and see our selves in christ , and given to christ by the father , hereupon comes a desire of imitation and expression of iesus christ , when we see our selves in christ god lookes upon us in christ , and we looke upon our selves in christ , and when we looke upon the mercy of god in christ , it kindleth love , and love kindleth love , as fire kindleth fire : fire hath that quality , that it turnes all to it selfe . now the meditation of the glorious love of god in christ it workes love , and love is an affection of changing , love transformes as fire doth , the love of god warmes us , and wee are fit for all impressions , as things that are warme , iron is a dull and heavy thing , yet when it is warmed it is bright , and plyable , and hath as much as may be , of the nature of fire imprinted upon it , so our dead , and dull , and unflexible , and unyeelding soules become mallyable , and flexible by the love of christ shining upon them , his love transformes them , and kindles them , so here is the way , how the glory of gods love in christ transformes us , because the discovery of the bowels of mercy in god towards us , kindles love to him , and that being kindled it workes likenesse , for love to greatnesse transformes us , it workes a desire to be like those that are great , where there is dependance , there is a desire to be like , even among men , much more considering that god so loves our nature in christ , and that our nature is so full of grace in christ as it is , the love of god in christ , that hath done so much for us , it breedes a desire to be like christ in our disposition , all wee can . by looking to the glory of god in christ , wee see christ , as our husband , and that breedes a disposition in us , to have the affections of a spouse , wee see christ as our head , and that breedes a disposition in us , to be members like him . quest. how shall wee know then that wee see god in christ , and the glory of god in the gospell comfortably ? answ. hath this sight a transforming power in thee , to the image of christ ? to make thee like him ; if it have not a transforming power , it is a barren empty contemplation , that hath no efficacy or comfort at all , so farre as the sight of gods love in christ , breedes conformity to christ , so farre it is graciour and comfortable , see therefore whether thou art transformed to the image of christ , if there be not a change , there is no beholding of christ to speake off , no man ever sees the mercy of god in christ by the eye of faith , but he is changed . for beloved , as there must be a change , so it is in this order , from beholding the mercy of god in christ , for can you imagine that any soule can see it selfe in the glasse of gods love in iesus christ , that it should see in the gospell christ , and in him , god reconciled unto him in particular , but that soule out of the apprehension of gods love in christ , will love god againe , and be altered and changed ? it is impossible such a sight therefore , whereby we see our selves in this glasse , as when we looke in a glasse and see our owne image , we see our owne selves in christ , and the love of god , such a sight altereth and changeth alway , it works love , and love is the worker of imitaiton : for what doth make one labour to expresse another , in their disposition , carriage , and conversation ? oh it is love , as children imitate their parents , love is full of invention , and of this kinde of invention , that it studdies to please the person loved , as much as it can every way , hereupon we come to be desirous to be like christ , because we see the glory of gods mercy shining in christ. the adversaries of the grace of god , they fall foule upon us , because we preach justification by the free mercy , and love of god in christ ; oh say they , this is to dead the spirits of men , that they have no care of good workes . beloved , can there bee any greater insentive , and motive in the world , to sanctification , to expresse christ , and to studdy christ , then to consider what favour and mercy wee have in christ ? how we are justified , and freed by him , by the glorious mercy of god in christ ? there cannot be a greater , therfore we see here , they depend one upon another , by seeing in the glasse of the gospell , the glory of god , we are transformed from glory to glory : an excellent glasse the gospell is , by seeing gods love in it , wee are changed : the law is a glasse too , but such a glasse as saint iames speakes of , that when a man lookes into it , and sees his duty , he goes away , and forgets all , the law discovers our sinne and misery . indeed it is a true glasse , if wee looke there , wee shall see the true picture of old adam , and of corruption , but it is such a glasse as workes nothing upon us , but when this glasse is held out by the ministers of the word , whose office it is to hold the glasse to people , when they see the love of god in christ , this is a changing transforming glasse , to make them that were deformed , and disfigured before , that bore upon them the image of sathan before , now to be transformed to be like christ , by whom they must bee saved . is there any studdy in the world , therefore more excellent then that of the gospell , and of the mercy of god in christ , that transformes & changes men from one degree of grace to another , as it followes in the text. therefore , those that finde themselves to be the old men still that have lived in corrupt courses , and doe so still , let them not thinke to have any benefit by the gospell , they deceive themselves , they never knew god : for hee that saith he hath communion with god , and walkes in darkenesse , hee is a lyer , saint iohn gives him the lye , for god is light , how can a man see himselfe in the love of god , and remaine in a darke state opposite to love , will it not alter a man ? it will not suffer him to live in sinnes against conscience , let no man that doth so , thinke he hath benefit by christ , that knowledge is but a notionall knowledge , a speculation , a swimming knowledge , it is not a spirituall knowledge , because wheresoever the knowledge of god in christ is to purpose , there is a change , and conversion of the whole man , there is a new judgement , and new affections , the bent and byas of them is another way then they were before , there is a change which is called a turning in the scripture , those things that were before them before , are now behind them , and those things that were behind them , are now before them , whereas they turned their backe upon god and good things , now they turne their faces , they looke god-ward , and heaven-ward , and to a better condition ; for this change is nothing else but a conversion : therefore a man may say as hee said , i am not i , those that have seene christ , it makes them differ from themselves , this sight workes a change . if there were not a change it would make god forsworne , as it is luke 1. in zacharies song , he hath sworne that being delivered out of the hands of our enemies , wee should serve him without feare in holinesse and righteousnesse all the dayes of our lives : if any man therefore say he is delivered from his enemies , that he thinkes hee shall not be damned and goe to hell ; and yet doth not live in holinesse and righteousnesse , he makes gods oath frustrate , for gods oath joynes both together , he hath sworne that being delivered out of the hands of our enemies , we should serve him without feare , without slavish feare , but with a feare of reverence , in holinesse and righteousnesse , all the dayes of our life : whosoever therefore are in a state of deliverance , have grace granted them whereby they may serve god in holinesse , and righteousnesse all the dayes of their life , they are changed into the same image . from glory to glory . by glory is meant especially grace here , and that which accompanies the grace of god , the favour of god , when wee are perswaded of it by the spirit , by which grace is wrought in us , upon grace in us there followes peace , and joy , and comfort , and many such things which the scripture accounts to be glory . we say there are foure degrees of the glory of a christian. first initiall glory , in his first conversion , and thereupon the knowledge of his deliverance from that cursed and damnable state that he is in , the knowledge likewise of his title to life everlasting , he comes to have friendship with god , he comes to have his nature renewed that he may be friends with god , there must be an assimulation by the spirit like god in a holy disposition : now upon the favour of god wee come to be friends with god , and to have our natures altred , and hereupon comes those glorious qualifications , as peace , and joy , and consolation in all conditions , and liberty , and boldnesse to the throne of grace , this is glory beloved . is it not a glory to be friends with god , and to have god deale with us as friends , to reveale his secrets to us of his love , and grace in christ , to discover the hidden mysteries of his love to us , that was hid from the beginning of the world ? we never know it till our effectuall calling , till our first conversion , for god to be friends with us all our life , abraham was the friend of god , and then to have our nature renewed , to have our shame layd aside : indeed sin makes us shamefull , it is the dishonour , and abasement of the soule : the very change of our nature to bee such as god may delight in , this is glory , the image of god is glory , therefore in rom. 3. it is sayd we are stripped , and deprived of the glory of god since the fall , that is , of the image of god by adams sinne , whereby we resembled god in holinesse , so grace whereby we resemble god is the image and likenesse of god , and that is the glory of man ; if one should aske what is the best glory of a man ? that intrinsicall glory , that charactarizeth a man indeede , it is the stampe of christ upon him , the image of the second adam , in his soule to be like him . and hereupon those glorious qualifications that follow upon it , glorious peace , and glorious joy , glorious and unspeakeable comfort , above all discomforts whatsoever , as indeede the comforts of religion , are comforts triumphing , and prevayling above all discomforts , there are no comforts but those in religion ; that are above the discomforts we meete with in this world , for what can bee set against the wrath of god , against hell and damnation , but the comforts of the gospell , now when a man is in the state of grace , and hath these glorious things following him , sweete and glorious peace that passeth understanding , that all the world , and all the devills in hell cannot shake , and joy in the holy ghost , and comforts above all discomforts whatsoever . and then glorious liberty he hath to come into the presence of god upon all occasions , being a friend of god , are not these things glorious beloved ? and these belong to every christian. now as a christian growes in assurance of his salvation , and further friendship with god , and further peace , and joy , and comfort , there is a further degree of glory , the growth of grace is glory , therefore in 2 pet. 1. hee followes the point at large when we adde grace to grace , he saith it gives a further entrance , into the kingdome of god : for the kingdome of god is begun in grace here , and the further we grow in grace , the more we enter into the kingdome of grace , and the further we enter into that , the nearer we are to the kingdome of glory . the next degree of glory is when the soule enjoyes the presence of god in heaven , then the upshot and conclusion , the closure , and consummation of all , at the day of judgement , when body and soule shall bee united againe , then is perfect glory , here it is insinuated , when hee saith we are changed from glory to glory , that is , from grace to grace , till all end in glory , which is the perfection of all in heaven , when body and soule shall bee both glorious , from glory to glory . in this is considerable , first that grace is glory ; and then that grace being glory , is growing in a continuall course till it come to perfection , wee grow from glory to glory , from one degree of grace to another . grace whereby wee resemble christ is glory , and indeed so it is , for the image and likenesse of god is our glory , what was adams glory ; but his likenesse to god ? he was created in gods image , and what is our glory ? to be like christ , therefore grace is our glory . mans perfection is his glory , but the renewing of gods image in grace is mans perfection , therefore it is his glory . that which makes a man terrible to all opposites whatsoever is glory , but grace makes a man terrible to the devill , and to wicked men , both grace in one man , and grace in the church , for the church is terrible like an army with banners , when the ordinances of god are set up in glory , and there is glorious obedience to them in the church , it is terrible to the enemies as an army with banners , for there is a luster and glory in all that is gods , both in the persons of beleevers , and likewise in the ordinances of god ; grace is glorious as the wise man saith , wisedome makes a mans face to shine . is not wisedome a glorious thing , to see a wise understanding man able to guide himselfe and others ? it puts a beauty upon a man , to be a wise , and understanding man : humility makes a man glorious , for it makes god put glory upon a man when a man is glorious , and understands it not , as moses when his face shined , he knew not that it shined himselfe , many humble men are glorious and thinke not so , they are glorious , and they shine , though they see it not . it is not a glorious thing to be taken out of our selves , to deny our selves , to offer a holy violence to our selves , and to our corruptions , is not this a glorious thing , when others lye grovelling like slaves under their corruptions , to stand vnmoveable in all the changes of the world , and in all entercourse of troubles to stand as a rock in the middest of all unmoveable , founded upon the love of god in christ , and the hope of glory after , not to be shaken with the winde of temptations from his standing , at least not to be shooke off his standing , this is glorious to have a constant spirit . is it not glorious to have admittance boldly by grace , to goe into the presence of god at all times , to be prevailer with god , faith overcomes , not onely the world but god himselfe , it bindes him with him owne promise ? is not faith a glorious grace that triumphs over the great god himselfe , binding him with his owne word and promise ? is not love a glorious grace , that melts one into the likenesse of christ ? beloved get love , it is the onely artificiall worker of imitation , it melts us into the likenesse of christ it constraines , it hath a kinde of holy violence in it , no water can quench it , wee shall glory in sufferings , for that we love , nothing can quench that holy fire that is kindled frō heaven , it is a glorious grace . hope , what doth it ? when it casts anchor in heaven , it keepes us in all the waves , it purgeth our natures to bee like the thing hoped for , there is no grace but it is glorious , so that grace is glory , the image of god is glory , it makes a man glorious , it makes him shine . beloved doe but represent to your thoughts , such a one as ioseph , of a sweete , wise , and loving spirit , it is an excellent state , to see a man in his place , in the common wealth , what a glorious sight is it to see a ioseph , a nehemiah , to see a man like paul , all on fire for the glory of god , and the good of the church , the care of all the churches lay upon him , the conceite of a man shining in grace , what a glorious representation in our thoughts is it . and so in men now living , when we see wisedome , and love tending to the common good , when wee see a spirit of mortification , when wee see a spirit of love , that is not for it selfe but for other men , a spirit of love above selfe-love , all for the good of others , as christ went about doing good , it makes them so lovely and glorious , as that no object in the world is so glorious , as to see a man in whom the image of christ is , it puts a glory upon him . besides it puts an inward glory upon a man , when it makes him rejoyce , the spirit of glory rests upon him ; nay in imprisonments and abasements , take a good man in any condition he is glorious , his carriage is glorious , you shall not see flesh and blood , no revengefull humor , when flesh and blood is subdued , and nothing appeares in a man , but the image of christ , he is a glorious creature , in the greatest abasement that can be , when paul was in the stockes , what a glorious condition was he in , when he sung at midnight when the spirit of glory was upon him , to see the martyres suffer without revenge , to pray for their enemies , that they had a spirit that conquered all wrongs , and feare of death , and displeasure of men , a triumphant spirit above all things below , to r●yse them above incouragements , and discouragements , what a glorious thing was this , to see a man in his right principles , with the image of god upon him , he sees all things below beneath him , this is glorious to see a man that overcomes the world , that cares no more for the offers of preferment on the right hand , or for threatnings on the other hand , all is nothing to him , he breakes it as sampson did his cords , to see such a victorions spirit , is not this glorious ? to see a glorious soule , that is above all earthly things whatsoever , that tramples the world under foote , as the woman cloathed with the sunne , treades the moone under her foote ; the church cloathed with christ , who is the glory of the church , tramples all earthly things under feete , grace is victorious and conquering , prevayling over those corruptions that prevayle over ordinary men . a christian as david , when he had saul in the cave , overcomes himselfe , it is an argument of a great deale of strength of grace . christ overcame himselfe on the crosse , he prayed for his enemies , so when the nature of man is so subject to the power of grace , that though there be rebellions in us ( as there will be , while we are in this world ) yet they cannot overpower the principle of grace , all this while a man is a glorious christian , because he is not subject to the common humors , and infirmities , and weakenesses of men , therefore that makes a christian glorious , when he brings every thought , and affection , and every corruption as much as may be , to the subjection of the spirit of glory , to the spirit of christ in him , though old adam stirre in him , yet he brings him downe that hee doth not discover himselfe to the scandall of the gospell , and profession , and to the weakening of the love of good things , in the hearts of others it shall not break out , he subjects these rising thoughts , here grace is glorious . another man cannot doe this , he cannot love god , he cannot deny himselfe , hee cannot resist temptations not inwardly , he may forbeare an action out of feare , but a christian can love , and feare , and delight in good things , and he can resist , and hee can enjoy the things of this life , in a subordinate manner to better things , a worldling cannot doe it , there is a glory upon a christian , a derivative glory from christ , for we shine in his beames , wee are changed according to his image from glory to glory . object . the thing is not much questionable that grace is glorious , but it may bee objected doth grace make one glorious , then how comes the world to despise such as have grace ? such as are like christ ? i answere it is from blindnesse , answ. from spirituall drunkennesse , and madnesse , they cannot discerne of things , they are besotted , they see no difference ; therefore they cannot discerne things that are excellent , but take a man in his right principles , take a sober man , and he will see an excellency in a christian above himselfe . againe grace is not made so much of oft times in the world , because it is joyned with so many infirmities , our life is hid with christ , it is hid under infirmities , and under afflictions oft times , and being hidden it doth not appeare so much in this world . and then againe however men force upon themselves a contempt of grace , and of the best things , yet notwithstanding it is but forced , for their conscience stoopes at it , witnesse conscience when it gives evidence on their death bed , take a man when he is himselfe , when he is sober , when he is best able to judge , when those things are taken from him , that obscured and darkened his judgement , and then you shall have him justifie all things that are good , both grac● and the meanes of grace . againe it must be so , that we may bee conformable to christ , the world misguideth the state of a christian , they thinke them vile and base persons , so they did christ the head of the church , you see how christ was esteemed , his glory was vayled with our nature , and with misery a while , but it sparkled out oft times in his miracles : now this was that hee might suffer , and performe the worke of salvation , for the devill nor the wicked world would never have done that they did to him , if his glory had broken forth to the full luster of it . so it is with the body misticall of christ , the world misjudgeth of them , it appeares not now what they shal be hereafter , nor what they are now indeed , because god will have them conformable to christ : if so bee that the glory of christians were discovered in the true lustre , who would wrong a christian if they did see him indeede to be a member of christ , and an heire of heaven , the care of angels , and the price of christs death , if they did see him in his excellency , all the world would admire him , and make another man of him , then of potentates , and monarches ; but how then should he be conformable to his head in afflictions ? the head was to save us by death , hee must be abased , the world must take him as a strange man , and we that must be conformed to him , wee must passe as unknowne men in the world , but not so unknowne , but that grace breakes out sometimes to admiration , and imitation , and when it hath not imitation , it stirres up envy , and mallice in others , in the children of the devill , therfore , notwithstanding all objections , grace is glory , it makes us like christ , who is glorious , who is the lord of glory . and then it drawes glory with it glorious peace , and glorious comfort , and joy in the holy ghost , the attendants of grace in the hearts of gods people , is it not as i said a glorious thing , for a man to have that peace in him that passeth all understanding , that shall settle , and quiet his soule in all tumults in the world , when all things are turned upside downe , for a christian to stand unmooveably built upon the rocke : whence comes this glorious pitch , but from grace , grace , and peace , one follow another , then for a man to have inward joy and comfort in the midst of afflictions , and disconsolations in the world , it is a wonderfull and a gloriousthing , it in called joy unspeakeable , and glorious grace , therefore in regard of that that followes it , in this world it is glory . hence it is , that the wise man saith , that the righteous is more excellent then his neighbour , hee is more glorious then another man , as pearles are above pebbles , he is more excellent in life , in death , and after death especially , for there is a growing from glory to glory , he is glorious in life , more glorious in death , when his soule shall be put into glory in heaven , and most of all glorious , when christ shall come to be glorious in his saints , as it is in ● thess. so he is excellent in life , and in death , and for ever , for another man , that is but a man , a man , said i , nay , if a man be but a man , hee is either like a devill in subtilety , or a beast in sensuallity , hee carries the image either of a beast , or of the devill , besides a man , a righteous man therefore that hath the image of god stamped upon him , hee is better then another man every way , for hee is in a higher ranke of creatures , grace sets a man as farre above other men , as other men are above other creatures . at the first the creatures reverenced god in adam , they came and tooke their names from him , they were subject to him , so grace is a glorious majesticall thing , wicked men , even herod reverenced grace in iohn baptist , and evill men reverence it in their hearts , in gods people , though their mouthes speake against it , a christian is a spirituall man , as reason lifts a man above other creatures , so the image of god set upon a man , it lifts , & raiseth him above other men . vse . 1 if grace , and the image of god , and christ , in us be glory , and make us excellent , let us all labour for grace above all things , we all as i said before , desire liberty , and as we desire liberty , so wee desire glory , but we know not the way how to come to it , in seeking liberty , wee seeke licensiousnesse , in seeking glory , we seeke it from men , that cannot give it , we seeke glory in outward things that are nothing , what is the glory of all outward things , but the shining of a rotten peece of wood , in the night time ? or as a glow-worme ? what is all this glory , but a flash ? it is nothing , if we would seek true glory indeed , as naturally all doe , let us seeke grace , thereby we resemble christ , the lord of glory , thereby wee are glorious in the eyes of christ , thereby wee are glorious both without and within , though this glory for the present bee hid , thereby we are terrible to the devill , and all enemies : for ever since his head was crushed by christ , that broke the serpents head , he is afraid of mans nature in christ , he is afraid of christians , as knowing that they be better then himselfe , and hee shall bee judged by them ere long , the devill shall be judged by christians , therefore let us studdy for this glory , a man is never glorious till he be a christian. it is said of antiochus that he was a vile person , what , though hee was a king ? yes ; let a man be never so great in the world , if he be a wicked man , a man that dishonoureth his tongue , that shold be his glory , that hath not the language of canaan , that dishonors , and defiles his body , that should be the temple of the holy ghost , a man that carries a malicious , and malignant spirit , that hath the image of the devill in his soule , if hee bee never so great a person , he will be vile ere long , when all relations shall end in death , all excellencies must bee layd downe in death , therefore seeing all other excellencies cannot keepe a man from being a vile person , let us labour for that that will put a glory upon us , labour for the image of christ to be stamped upon our soule . there is a great humour in this age in looking to peeces of workemanship , if a man have skill to discerne a peece as they call it , it is more then ordinary : beloved , what a vanity is this ( though these pictures be lawfull , they are a kind of mute poetry ) but what is this to the having of the glorious image of christ stamped upon us , to bee glorious in the eye of god and in the very judgement of carnall men ? there is nothing so excellent as grace , and nothing so base as sinne , indeed there is nothing base but sinne , and nothing excellent but grace , so that gods children , not onely in their glorious riches , and prerogatives to be the sonnes of god and heires of heaven , are glorious , but they have an inward glory : the spouse of christ is glorious within : insomuch that christ is in love with his owne graces , he wonders at his owne graces in his children . vse 2 againe , oppose this to the scorne and hatred of the world , base minded persons that disgrace goodnesse , that their illnesse may bee the lesse discerned , they labour to make all alike , all they can by slaunders , at least that their illnesse may not appeare , oppose the judgment of gods spirit that esteemes grace glory a gainst all the judgement of the base world : beloved , they shall know one day , that those that they despise shall judge them , and their hearts secretly tell them so , what makes them maligne men better then themselves ? they have a secret conceit , he is above me , the spirituall man judgeth all things , he is a man that discernes by a spirituall eye , he judgeeth and condemneth my wayes , and hereafter he will judge mee , a secret conscience in him , makes him feare a good man , though hee deprave and maligne him , yet his heart stoupes . vse . 3 againe , is grace glory , when god sets it on us , shall wee cast our crowne in the dirt ? shall wee defile , and blemish our glory by sinniug against conscience ? wee forget our excellency , that grace is glory , it teacheth us how to carry our selves to our selves : if there be grace is us , let us be honorable to our selves . it is a good caveat that wee should be venerable to our selves , that is , christians should take a holy state to themselves . what ? i that am an heire of heaven , i that am a king , i that am a conquerour , i that am the sonne of god , i that am a freeman , should i tangle my selfe with these things , shall i goe and staine my selfe ? is it not an unsightly thing to see a golden pillar daubed with dirt ? or to see a crowne cast in the dirt ? god hath put a crowne upon me , he hath made me a king , he hath made me an heire of heaven , hee hath made me his sonne , he hath put a glory upon mee , shall i abase my selfe to devillish base courses ? no , i will be more honorable in my owne eyes . let us thinke our selves too good for the base services of sathan , these thoughts we should take to our selves , these are not proud thoughts , but befitting our condition , when wee are tempted to any base course whatsoever it is , it is contrary to my calling . vse 4 and let us comfort our selves in the worke of grace , though it bee wrought in never so poore a measure , in all the disparagements of the world , for those that are besotted with false vaine-glory , they have the eyes of their soules put out , and dimmed , and dazled with false glory , they cannot judge of the glory of a christian , they want eyes , therefore let us bee content to passe in the world as hidden , christ passed concealed in the world , onely now and then , the beames of his glory brake forth in his miracles , so wee must be content , for our glory is hid in christ , for the most part , and it is clouded with the imputations and malice of men , and sometimes with infirmities , as it will in this world , let us comfort our selves with this , that wee are glorious howsoever , and glorious within , and this glory will breake out in a holy conversation , and it is better to be glorious in the eyes of god , and angels , and good men , and in the consciences of ill men , then to have glory from their mouthes , mallice will not suffer them to glorify them with their mouthes , but their consciences must needes stoope to goodnesse , for god hath put a majesty into goodnesse , that any man that is a man , that is not a beast , that hath naturall principles , will reverence it , and the consciences of such men wil make them speake the truth one day , and they shall say we fooles thought these men mad , but , n●w wee see our selves fooles : therefore in the disparagements of worldly men , that know not where true glory lies , let us be content with this , that god hath made us truely glorious , by working a change in a comfortable measure , let us comfort our selves in this . vse 5 againe , by this wee may know whether wee have grace in us or no ; if we thinke grace to be glory , let us have tha● judgement and conceit of grace of the change of our natures , ( by the spirit of god , and the truth of god ) as the holy ghost hath here , calling it glory , that very judgement shewes that there is an alteration in our affections , that we are changed , in the spirit of our minds , that we have a right conceite of heavenly things : for none but a christian indeed can judge grace to be glory , that can truely thinke so : for if a man thinke grace to be glory truely , if hee be convinced by the power of the spirit , he will be gracious : for there is an instinct in all men by nature , to glory in something you have the gulls of the world , they glory in somthing , in swaggering , beastly courses , you have devillish men glory that they can circumvent others , rather then men will have no glory , they will glory in that that is shame indeed , man having a disposition alway to glory in something , if hee be convinced that grace is glory he will be gracious : therefore , i beseech you enter into your owne soules , and see what conceites you have of the image of god , of the graces of christianity , and then certainely it will raise a holy ambition , to have that stampe set upon you . againe , this is another evidence that a man is gracious , if he can looke upon the life of another that is better then he , with a conceite that it is glory , and loving of it as glory , many men see grace in other men , but with a maligning eye , they see it to disgrace it , for naturally this is in men , they are so vaineglorious , and ambitions , that when they see the lives of other men outshew theirs , instead of imitation , they goe to base courses , they obscure and darken that light with slanders , that they will not imitate in their courses . this is in the better sort of men , the prouder , and greater sort of men , what grace they will not imitate , they will defame , they will not be outshined by any thing ; therefore , those that can see so farre into the life of another man , as they love it , and honour the grace of god in another man , it is a signe there is some worke of glory begunne in them , men can indure good things in bookes , and by reports , and good things of men that are dead , &c. but they cannot indure good things running in their eies , especially when it comes in a kind of competition , and comparison , they love not to bee out-shined . from glory to glory . wee see the state of gods children here , and the state in heaven , come both under one name , both are glory . the children of god are kings here , they shall be kings in heaven , they are saints here , as they be saints in heaven , there is an adoption of grace , as well as an adoption of glory , rom. 8. there is a regeneration here , of our soules , there is a regeneration of soule and body then . we are new creatures here , and we shall be new creatures there . quest. why doe all come under one name , the state of glory in heaven , and the state of grace here , is there no difference ? answ. yes , but the difference is in degrees , and not otherwise : for heaven must be begunne here , if ever wee meane to enter into heaven hereafter , we enter into the subburbs here , we must be new creatures here , we are kings here , we are heires apparant here , we are adopted here , we are regenerate here , we are glorious here , before we be glorious hereafter , therfore beloved , we may read our future state in our present , wee must not thinke to come de scelo in celum , ( as he saith ) out of the filth of sinne to heaven , but heaven must be begunne here , you see both have the same name , grace and glory . therefore , wouldst thou know , what thy condition shall be afterwards ? read it in thy present disposition , if there be not a change , and a glorious change here , never looke for a glorious change hereafter , what is not begunne in grace , shall never be accomplished in glory , both grace here , and glory hereafter , comming under the same name it forceth this . and likewise it is a ground of comfort , for why have we the same terme here , when we are in the state of grace , why are we decked and adorned with the same title , as wee shall bee in heaven ? it is partly for certainety , grace is glory as well as the perfection of it is glory , to shew that where grace is truely begun , it will end in glory ; all the powers in the world cannot interrupt gods gracious progresse and way ; what is begun in grace , will end in glory , where the foundation is layd , god will be sure to put up the roofe , he never repents of his beginnings , salomon saith that the righteous is like to the sun , that growes brighter , and brighter , till hee come to his full strength , so the state of the godly growes more and more , from light to light , till hee come to full strength . the state of the wicked is cleane contrary ; the state of the wicked is like the declining day , the sunne growes downe and downe till it bee twilight , and thence to darkenesse , and then to utter darkenesse , so they being darke in themselves , they grow from the darkenesse of misery , and terrour of conscience to eternall darkenesse , blacke dismall darkenesse in hell , but the state of the godly it is like the course of the sunne after midnight , that is growing up , up still till it come to mid day , so the state of the godly it is alway on the mending hand , it is alwayes a growing state , it is a hopefull condition , they goe from glory to glory , and therefore let us be assured of eternall glory for the time to come , as sure as we are of the beginnings of grace here wrought , you see then a maine difference betweene the godly and others , other men grow backeward proficere in pejus as we say , they take degrees backe from worse to worse , till they end in utter desolation and destruction for ever , but the other riseth by degrees , till they come to that happinesse that can admit no further degrees , all the glory of the world ends in vanity and in nothing , but the glory of a christian that begins in grace , you see it proceedes from glory to glory , alway growing and amending : if men were not spiritually mad , would they not rather be in a condition alway amending and growing more and more hopefull still , than to bee in a condition alway declining , and most subject to decline when it is at the toppe . there is no consistence in any humane felicity , but it is in precipite neere a downefall when it is at the highest , gods children are neere rising when they are at the lowest , there is a spirit of glory lights , and not onely so , but rests on them , it doth not light upon them , and then goe away , it is not as a flash or blaze of flaxe , or so , but the spirit rests , and growes still upon them , from glory to glory ; the state of a christian it is comfortable that is soundly converted , when he shall thinke every day brings me nearer my glory , every day i rise , i am somewhat happier than i was the day before , because i am somewhat more glorious , and nearer to eternall glory , when another wretch that lives in sinnes against conscience , may say i am somewhat nearer hell , nearer eclipsing and ebbing , and declining than before , so every day brings terrour to the one , and matter of comfort to the other . from glory to glory . grace we see is glory , especially when it is in strength , and the more grace growes , the more glory , the more it shines the more glory : we say of fire , the more it burnes the lesse it smoakes , the lesse infirmity appeares that may disgrace it , the more grace , the more light and luster , and the lesse infirmity : glory belongs to the growth of grace in this world ; for is not a christian , a glorious christan , when he is a growne christian , when he sends a luster as a pearle , when as a glorious light , he shines to the example of others ; when he is able , as paul saith gloriously of himselfe , i can doe all in christ that strengthneth me , to want , and to abound , cast him into any condition what you will , he is like himselfe ; cast ioseph into prison he is ioseph still , cast paul in the dungeon he is paul still , and is never more glorious , than in the middest of afflictions , so grace growing to some perfection is glorious ; wisedome makes a mans face to shine saith salomon , so it is true of all other graces in some perfection , they make a man shine , there is nothing in the world so glorious as a christian that is growne to some perfection , indeed he is so glorious that the eye of the world when it is cast upon him , it stirres up envie , as carnall persons when they see a christian man unmoveable in the middest of all motions , and unchangeable in all changes , when nothing can alter him , but he goes on , they wonder at the condition of this man , when as indeede his grounds , and resolutions are above all discouragements , or incouragements that the world can afford : david was a king , and a prophet , and david was a holy man , and david for constitution of body was ruddy , and of a sweete complection , and david for the manner of his kingdome , was a king of a great people , there were many excellencies of david , oh but what doth david account the prerogative of a man ? blessed is the man whose sinnes are forgiven , in whose spirit there is no guile , that is , that is truely sanctified in spirit , that is in the state of justification , and as a witnesse of that , of the forgivenesse of his sinnes , hath a spirit without guile , happy is that man , not that is a king or a prophet , or a strong man , or a beautifull man , or hath this indowment or that , but happy is the man whose sinnes are forgiven , and whose spirit is sanctified . from glory to glory . we see then that there must be an increase , a growing from glory to glory , there is no stoppe nor stay to be made in religion , there must be of necessity a desire to grow better and better , for glory will grow still to glory , grace will never cease till it end in glory . both in our dispositions that have it wrought in us , we shall desire it may increase in us the image of god and christ , more and more : and in gods purpose where he beginnes hee makes an end , whether we looke to him , that will not have us , in a state of imperfection , he hath not chosen us to imperfection , but to perfection ; and he hath called us not to imperfection , but to perfection , he hath elected us to perfection , he hath chosen us to be spotlesse , not to be conflicting with our corruptions , and to bee halting alway as iacob , we shal have perfect strength , we are called and elected to perfection , therefore there is no standing at a stay in religion , there must be a perpetuall growth , it is our disposition to desire and endeavour it still . for beloved it is that that is inbred to all things that are imperfect , to hasten to perfection , till they come to their ubi , to their pitch , we see it in graine , weake graine , till it come to the full growth , it breakes through clods , through harder things than it selfe , there is a nature in corne and seedes , that have a beginning of life in their kinde in them , till those seedes come to growth , they put out themselves with a great deale of strength against opposition , so grace is of such a strong nature , being intended by god to perfection , it will not rest in meane beginnings , but puts it selfe forward still , and breakes through opposition : i will not stand upon the common place of growth in grace , it is a large discourse , and i touched it upon many occasions , you see the necessity of it , there must be a growth from glory to glory . a growth not in parts as we say , for at the first regeneration , in the first beginning , when we are gracious , there is the beginning of a new life , and there is the seedes of all graces , but especially this growth is in intention , and extention , grace growes more and more in strength and extends , and reacheth it selfe further and further to the use of many ; grace growes i say in the intention of it selfe , and extends , and reacheth it selfe to the use of more , the more a christian lives , when he is in a right state , and frame as a christian should be , he is of more strength in all particular graces , and doth the more good , and shines more in his life and conversation to others . and likewise as there is a growth in intention , and extention , so there is a growth in the quality and purity of grace : for the longer a man lives , those graces that he hath grow more refined ; when a christian is but a new christian , he tasts much of the old stocke , as all fruite at the first will taste of the stocke , so there is no fruite of righteousnesse that comes from a man , at his first conversion , but it tasts a great deale of old adam , it savours of the old stock , the more hee live , and growes spirituall , the more that that comes from him relisheth of the spirit , the more refined is his wisedome , the more refined is his love , the more refined from selfelove , his joy and delight is more refined . object . hence we may answere an objection by the way , an old man seemes not to grow in grace , he seemes not to be so good a man , not to be so zealous , as when he was young , not so forward . answ. beloved , in those that are young , there is a great deale of nature joyned with a little grace , and that grace in them makes a greater expression , because it is carryed with the current of nature , but in age it is more refined , that that is , that knowledge they have is more pure , and more setled , and that love and affection is more refined , there is lesse selfe-love , and that zeale they have it is joyned with more heavenly discretion , there is lesse wild fire , there is lesse strange fire with , though there be lesse heate of nature , that it doe not worke in outward demonstrations to the eye of the world , yet it is more refined , and pure , so grace growes thus likewise in the purity and perfection of it ; not altogether pure , for somewhat will sticke to our best performances , savouring of the worst principle in nature , for as we carry flesh and spirit alway , so that that comes from them will savour of corruption , yet lesse in a growne christian , that is a father in christianity than in another . from glory to glory . grace is glory in regard of the state before , the least degree of grace is glory in regard of the state of nature ; but grace is not glory properly till it come to a growth , grace is not glorious so in comparison to other christians , that are growne , in regard of the state of nature , grace is glory take it in the lowest , for is not this a glory for a man to be taken into the fellowship of christ ? to be the sonne of god , and an heire of heaven , to have angels for his attendants , to be begotten by the glorious gospell , the word of god that imortall seede , whatsoever thing is about a christian it is glorious , is not he glorious that hath god the father , and god the son the lord of glory , and the holy ghost the spirit of glory , and the glorious gospell , and glorious angels for his attendants ? every thing is glorious in a christian , in every christian there is this , so grace is a kinde of glory , but notwithstanding wee must not content our selves with that , grace is then especially glory when it comes to growth , we must labour that grace may appeare , what is glory ? properly glory is excellency , and victory over the contrary with manifestation , excellency manifested ; now a man is sayd to bee glorious in grace , when his grace comes to be excellent in view , and victorious over the contrary with publick manifestation . vse . 1 now this we ought to labour for , though grace be glory in respect of the former estate , yet in the ranke of christians , wee ought to be glorious , that is , more and more gracious , both in regard of god , that god may have the more glory from us , the more grace , the more esteeme from him , because we resemble him , and in regard of christ iesus , the more glorious we are , the more wee resemble him . let us labour to be more and more glorious , in regard likewise of the church , whom we shall benefit more , the more we grow in grace , the more we shall prevaile with god by our prayers , who prevayled more with their prayers than moses , and such men ? againe when grace is glorious , that is , with victory and full manifestation , the more we are fit to give a luster , and light , that others seeing it may glorifie god , to draw others to the love of grace , when they see grace glorious ; now grace is then glorious in us , that others may be incouraged , when wee can resist strong temptations , when we are not like children carried away with the winde of every doctrine , this is a glorious thing , when a christian can hold his owne in the worst times , when it is a witty thing to be a christian , as hillary sayd in a time of schisme , it required a great deale of wit to be a christian , it requires a great deale of wit and studdy , to hold a man on in christianity . and for a man to bee strong against temptations and the world whether it frowne or fawne , that hee cares for neither , but holds his owne , is not this a glorious thing ? when a man shall carry himselfe as a lyon , breake through oppositions in ill times , and fall square , cast him as you will , in all conditions , here is a glorious christian , therefore though grace be glory , that must not content us , but wee must labour to have such a measure of glory as that we may be glorious in our owne ranke : is it not a glorious thing when a man can breake through doubts , and feares , that trouble other folke too much ? as the sunne is sayd to be in glory when he is gotten on high , there are many clouds in the morning , but when the funne is gotten to his height at noone day hee scatters all , so a christian is in his glory , and exaltation , when he can scatter doubts and feares and terrours , that trouble other weake , beginning christians ; therefore when we are troubled with scruples , with this , and that , we should labour to get out of them , that grace may be glorious , to shew that we have gotten such a light , and such a convincing knowledge , and that wee are so rooted in fa●th , and grace , that the spirit of christ in us , hath broken through all these clouds , and mists , and made us glorious . from glory to glory . our glory it is not like a torrent that runs a maine for a time , and after is dryed up for ever , grace it is a continuing , and an increasing thing , it continues still , as the streame that it is fed with is an ever-living spring , so is grace , it is fed with the grace in christ , and he is a never-dying spring , a fountaine , for that grace in him is fed with his divinity , therefore there must be a perpetuall spring in christ , so where christ hath opened a spring in the heart , hee will feede that grace perpetually . vse 2 let none be discouraged that have grace begun in them , god will goe on with his own grace , when hee hath begunne a good worke , hee will finish it to the day of the lord : though grace be little at the first , yet it shall not stay there , it growes up we know not how , but at last it is glorious indeed , for till grace be growne , it is little discerned from other things , as betweene weeds and herbes , there i● little difference when they be green , till they be growne , grace is little at the first , as a graine of mustardseed , ierusalem is not built in a day , as wee say of rome , you have some that are a weaker sort of christians , that are good , they would faine be in canaan , as soon as ever they are out of egypt , and i cannot blame them , but hereupon they are discomforted , as soone as ever they have grace in them , they would have their pitch presently out of spiritual covetousnesse , oh that i had more knowledge , and more victory , &c. these desires are good , for god puts not in vaine desires into the hearts of his children , but they must be content to be lead from glory to glory , from one degree of grace to another , christ himselfe grew more in favour with god and man , as that little stone grew to a mountaine , dan. 2. so we must bee content to grow from grace to grace , there is a graduall proceeding in the new creature , wee must not be presently in canaan , god will lead us through the wildernesse , through temptations , and crosses , before wee come to heaven , many because they see they are farre short of others , that are stronger christians , therefore they thinke they have no grace at all . therefore let those that are on the growing hand , though they bee short of many that are before them , let them not be discouraged with their over-little beginnings , for it is gods ordinance & course in this world , to bring his children by little and little through many stations , as they were led in the wildernesse from standing to standing , and from place to place , so god brings his children by many standings to heaven , and it is one part of a christians meekenesse , to subject to gods wisedome in this kinde , and not to murmure , that they are not so perfect as they would be , or as they shall be , but rather to magnifie the mercy of god that there is any change , in such defiled and polluted soules , that hee hath vouchsafed any spirituall light of understanding , any love of good things , that the bent of their affections are turned to a contrary course , then they were before , that god hath vouchsafed any beginnings , rather magnifie his mercy , then quarrell with his dispensation , that he doth not this all at once , and indeed , if we enter into our owne hearts , it is our fault that wee are not more perfect , but let us labour to be meeke , and say , lord since thou hast ordained that i shall grow from glory to glory , from one degree of grace to another , let me have grace to magnifie thy mercy , that thou hast given me any goodnesse , rather then to murmure that i have no more , and bee content in the use of meanes , and indeavour to grow further , though wee have not so much as others have : nay wee may not be discouraged , because of the weaknesse of grace , but we may not be discouraged with a seeming interruption in our spirituall growth ; god sometimes works by contraries , hee makes men grow by their puttings backe , and to stand by their falls : sometimes , when god wil have a man grow , hee will suffer him to fall , that by his fall he may grow in a deeper hatred of sinne , and in jealousie over his owne heart , and a nearer watchfulnesse over his owne wayes , that he may grow more in love with god for pardoning of him , and grow more strong in his resolution for the time to come , that he may grow more in humility , none growes so much as those that have their growth stopped for a time : let none be discouraged when they find a stop ; but consider that god is working grace in another kind , the spirit appeares in one grace , when it doth not in another , it grows in one grace , when it doth not in another ; sometime the spirit will have us grow in humility , as the juyce of the herbes runnes to the roote in the winter , it is in the leaves in the spring , it is in the seede in autumne , as the life , sometime appeares in the plant in one part , and sometime in another , so the spirit of god appeares sometime in humility , sometime in joy , sometime in spiri●uall strength and courage : let none bee discouraged over much when they finde a stoppe , for there is no interruption of spirit altogether , and this little interruption is like a sickenesse that will make them grow and shoote up more , afterwards it spends the humours that hinders growth , there is such a mystery in the carrying of men from glory to glory , that it makes men more glorious sometimes by base sinnes , i would have no man discouraged , therfore , indeed god will worke so , that hee shall wish he had not given him occasion to shew his strength in his weakenes , his glory in his shame , but god , where hee hath begunne , he will go through with the worke , and will turne all to good . and to incourage us , here grace begunne hath the same name as grace perfect , both are glory , why doth god call them by one name ? to incourage christians , he tels them that if it be begunne it is glory , not that it is so properly , but if it be begunne , it shall never end , till it come in heaven , therefore god stiles grace in all the latitude from the highest , to the very beginnings , by the same name , to incourage christians , if they be within the doore of the temple , though they be not so farre as those that are in high and glorious places , yet they are going thither to incourage christians to know that unavoydably , and undefesably , they shall come to perfection of glory , if it be begunne , and god lookes not on christians , as they are in their imperfections , and beginnings , but that that in time hee meanes to bring them to , he intends to bring them to glory , therfore he gives grace the stile of glory : as in the creatures , god looked not on the seedes of trees as such , but he looked on them as seedes that he meant to make trees of , and when god lookes upon his children , he lookes not on them as they are children , but as they shall be perfect men . doth the wisedome of god looke on the seedes of trees , as he intends to make them trees , and doth he not looke upon christians , that are babes in grace , as he intends to make them men , to come to the perfect stature of christ , he viewes us at once in our beginnings and perfections , all is presented at once to him , therefore he gives one name to the whole state of grace , grace and glory , all is glory , i beseech you therefore , if there be any goodnesse , any blessed change in us , let us be comforted ; for he that hath brought us to the beginnings of glory , will never faile , till hee hath brought us to perfect glory in heaven , and there our change shall rest , there is no further change there , when we are once in our element . for even as god , when he made man , he rested from all his worke upon the sabboth , man was his excellent peece ; so the spirit of god will rest sanctifying and altering of us , when we are once in heaven , in that eternall sabboth , then wee shall neede no changes from glory to glory , wee shall for ever be filled with the fulnesse of god , till which time there is no creature , in the world so changable as a christian. for , first you see hee was made in gods image , and likenesse in his state of standing : after he fell there was a change , to his second state of sinne . after the state of fall , there is a change to the state of grace . after that , from one degree of grace to another in this world till hee dye , and then the soule is more perfect and glorious , but at the last , when body and soule shall be united , there shall bee no more change , there shall bee an end of all alteration . so we see that god intends by his spirit to bring us to perfection , though by little and little , to perfection of glory as farre as our nature is capable , and this shall be at the latter day . quest. why not before ? why not in this world ? ans. beloved ; wee are not capable here of that fullnesse of glory , saint peter on the mount had but a glimpse of the glory of heaven , and he was spiritually drunke as it were , he knew not what he said , we are not capable , therefore wee must grow here from glory to glory , till we come to that perfection of glory . god that gives us the earnest , could make up the bargain here , if we were capable of it , but we are not . god will have a differ●nce betweene the millitant , and the tryumphant church , and will traine us up here , to live the life of faith , till we come to live the life of sight , the life of vision for ever in heaven . doth god by his spirit , change us by his spirit to the liken●sse of christ , from glory to glory , till he have brought us to perfection of glory in heaven ; oh let us comfort our selves in our imperfections here , we are here lame mephibosheths , hee was a kings sonne , but he was lame , we are spiritually lame and defective , though we be kings sons , oh but we shal grow from glory to glory , till all end in perfection in heaven , what a comfort is this in our imperfections ? that as every day we live in this world , cuts off a day of our life : for we live so much the shorter , so every day we live , brings us nearer to heaven , that as we decay in the life of nature every day , so we grow up another way , from glory to glory , till we come to perfect glory in heaven , is not this a sweete comfort ? let us comfort our selves with these things . vse . 3 againe , if the state of gods people bee thus sweet and comfortable , and full of well grounded hopes , that glory shall goe further on to glory , and end in glory . then why should we be afraid of death ? for grace will but end in glory , a meane glorious estate will but even be swallowed up of a truely glorious estate , indeed grace is swallowed up of glory , even as the rivers are swallowed up of the ocean , glory takes away nothing but perfects all better by death : why should wee bee afraid of death , we are afraid of our glory , and of the per●ection of our glory . there be degrees of glory , there is glory begunne here in grace , and there is the glory of the soule after death , and the glory , both of soule and body , for ever in heaven , and these make way one to another . a christian is glorious while he lives , and hee growes in glory while he lives , he is more glorious when he dyes , for then his soule hath perfectly the image of christ stamped upon it ; but he is most glorious at the day of resurrection , when body and soule shall be glorious , when he shall put downe the very sunne it selfe , all glory shall be nothing to the glory of the saints , they shall shine as the sun in the firmament . and indeed there will be no glory but the glory of christ , and of his spouse , all other glory shall vanish and come to nothing , but the glory of the king of heaven , and his queene that hee hath chosen to himselfe , to sollace himselfe eternally with , when the spirituall marriage shal be accomplished they shall be for ever glorious together , why then should we be afraid of death ? for then there shall be a further degree of glory of the soule , and after that a further degree of body and soule , when our bodies shall be conformable to the glorious body of christ , when they shall be spirituall , as it is in 1 cor. 15. i beseech you therefore let us learne this to comfort our selves , against those darker times of dissolution , when we shall see an end of all other glory , all wordly glory shall end in the dust , and lie downe in the grave , when we must say that rottennesse is our father , and the worme our mother , we can claime no other kinne in regard of our body , yet then we shall be more glorious in regard of our soules , christ shall put a robe of glory upon us , and then afterward wee shall be more glorious still . therefore it is base infidelity to be afraid of our dissolution , when indeed it is not a dissolution , but a way to glory , we should rather consider the conjunction , then the dissolution , death takes in peeces body and soule , but it joynes the soule to christ , it makes the soule more glorious then it was before , we goe from glory to glory , our saviour christ saith , hee that beleeveth in mee shall never dye , what doth he meane by that ? indeed , he shall never dye , for grace shall bee swallowed up of glory , as soone as ever the life of nature it gone , he lives the life of glory presently , so he never dies , there is but a change of the life of grace , and of nature , for the life of glory . vvhat that glory shall be at that day , it is a part of that glory to know : for indeede it is beyond expression , and beyond the comprehension of our mindes ; they cannot conceive it , nor our tongues expresse it , peter as i sayd seeing but a glimpse of it sayd , it is good for us to be here ; he forgot all his former troubles , and afflictions : if such a little glimpse of glory could so possesse the soule of that blessed man peter , as that it made him forget all his former miseries , and all his afflictions whatsoever , to be in love with that condition above all others , what shall the glory of heaven be then ? shall we thinke then of our former misery and basenesse , and trouble , and persecution ? oh no. vse . 4 againe let us be exhorted by this , to try the truth of grace in us , by our care to grow , and proceed further from glory to glory , still to be more glorious in christianity : beloved of necessity it must be so , let us not deceive our selves in our naturall condition , doe we content our selves that we live a sicke mans life ? no , we desire health , when we have health , is that all ? no ; when we have health wee desire strength too , that we may encounter oppositions : is it so in nature that life is not enough but health , and that is not enough but strength too , and is it not so much more in the new creature , in the new nature , in the divine nature , if there be life there will be a desire to have health , that our sicke soules may be more , and more healed , that our actions that come from our facul ies sanctified , be not sicke actions , that they be not weake languishing actions , that we may have healed soules , that god together with pardoning grace , may joyne healing grace to cure our soules dayly more and more , that we may be more able to performances , and then when we have got spirituall health , let us desire spirituall strength to encounter oppositions , and temptations to goe through afflictions , to make way through all things that stand in our way to heaven ; let us not deceive our selves , this will be so , if there be truth of grace , still a further and further desire of grace , carrying us to a further and further endeavour . the more wee grow in grace , the more god smells a sweete sacrifice from us , that that comes from us is more refined , and lesse corrupt , it yeelds better acceptance to god. and then for others , the more wee grow in grace , the more we grow in ability , in nimblenesse and cheerefulnesse to doe them good , and that that comes from us findes more acceptance with others ▪ being carryed with a strong spirit of love , and delight , which alway is accepted in the eyes of men . the more we grow in grace , the more cheerefull we shall be in regard of our selves ; the better we are , the better we may be ; the more we doe , the more we may doe , for god further instills the oyle of grace to give us strength and cheerefulnesse in good actions , so that they come off with delight , our owne cheerefulnesse increaseth as our growth increaseth : in a word you see glory tends to glory , and that is enough to stirre us up to grow in it , seeing glory here which is grace , tends to glory in heaven , wee should never rest till wee come to that perfection , till the glory of grace , end in glory indeede ; for what is the glory of heaven but the perfection of grace , and what is the beginnings of grace here , but the beginnings of glory , grace is glory begun , and glory is grace perfected , therefore if wee would be in heaven as much as may be , and enter further and further into the kingdome of god , as peter saith , 2 pet. 1. let us be alway adding grace to grace , and one degree to another , put somewhat to the heape still , that so wee may goe from glory to glory , from knowledge to knowledge , from faith to faith , from one degree to another . object . but it will be objected that christians sometimes stand at a stay , sometimes they seeme to goe backe . answ. in a word to answere that , some because they cannot see themselves in growing , they thinke they grow not at all ; it is but ignorance , for we see the sunne mooves , though we see him not in mooving : wee know things grow , though we see them not in growing ; therefore it followes not , that because we perceive not our growth from grace to grace , that therefore wee grow not . but put the case indeed that christians decay in their first love , and in some grace , there is a suspension of growth , it is that they may grow in some other graee ; god sees it needefull they should grow in the roote , and therefore abaseth them , in the sense of some infirmity , and then they spring out a maine againe , as after a hard winter comes a glorious spring : upon a checke , grace breakes out more gloriously ; and there is a mystery in gods government in that kinde , that god often increaseth grace by the sight , and sense of our infirmities : god shewes his powerfull govenment in our weakenesse , for gods children never hate their corruption more than when they have beene overcome by it , then they begin to be sensible of it , that there is some hidden corruption that they discerned not , before that it is fit they should take notice off , the best man living knowes not himselfe till he comes to temptation , that discovers himselfe to himselfe , temptation discovers corruption , and makes it knowne , and then stirres up hatred for it , as love stirres up indeavour , so hatred aversation , and loathing : it is profitable for gods children to fall sometimes , they would never be so good as they are else , they would not wash for spots , but when they see they are foule indeede , then they goe to wash , but this is a mystery god will have it so for good ends . it checkes the disposition of some good people they thinke they have not grace , because they have but a little , this phrase shewes that we have not all at once , god carries us by degrees , from glory to glory , from one degree of grace to another , gods children when they have truth of grace wrought in them , their desires goe beyond their endeavour and strength , their desires are wondrous large , and their prayers are answerable to their desires , therefore in the lords prayer , what say we ? thy kingdome come , thy will be done in earth as it is in heaven ; can it be so in this world ? no , but we must pray till we come to it , we must pray till we come to heaven , where prayer shall cease , so the prayers , and desires of gods people transcend their indeavours their prayers are infinite : hereupon the chiefe thing in conversion being the desire , the turning of the streame of the will , when they finde their will and desire good , and their indeavour to fall short of their purposes , they say surely i have no good , because i have not that i would have , as if they should have heaven upon earth , we must grow from glory to glory ; and thanke god for that beginning , it is gods mercy that he would worke the least degree of grace in such rebellious hearts as all of us have , that hee would worke any goodnesse , any change , though never so little , god lookes not to the measure , so much as to truth : for he will bring truth to perfection , though it be never so little , let us be comforted in it : and it is gods government , to bring his children to glory by little , and little that so there may bee a dependance of one christian upon another , the weaker on the stronger , and that there may be pitty , and sweet● affections of one christian to another , and that there may be perpetuall experience of gods mercy in helping weake christians , and a perpet●all experience of that which is the true ground of comfort , justification that we● must needes be justified , and stand righteous before god , by christs absolute righteousnesse , having experience of our imperfect righteousnesse ; so a little measure of grace in us is for great purpose , therefore let none bee discouraged especially considering that god whom we desire to please , vallues us by that little good we have , and esteemes us by that condition he meanes to bring us to ere long , to perfection , so long as we take not part with our corruptions , but with the spirit of god , and give way to him , and let him have his worke in us , so long be of good comfort in any measure of grace whatsoever . vse 5 againe in that grace is of a growing nature in all changes , and alterations , whatsoever we decay in let us not decay in grace , beg of god ; lord whatsoever thou takest from me , take not thy spirit from me , take not thy stampe from me , let mee grow in the inward man although i grow not in the world , let us labour to grow from glory to glory though wee lose otherwise , that is well lost , and parted with in the world , that is with the gaine of any grace , because grace is glory : it is a good sickenesse that gets more patience , and more humility , it is a good lo●se that makes us grow lesse worldly minded , and more humble by it , all other things , are vanity in comparison , and that grace that we get by the losse of them is well gayned , grace is glory , and the more we grow in grace , the more we grow in glory . therefore i bese●ch you labour to thrive that way , to grow up heaven-ward , dayly more and more , in our disposition . beloved , the more grace we get , the more glory , and the more like we are to christ , and to god , the more we adorne our profession , and the more wee shame sathan , and his instruments , and stop their mouthes ; the more duties come off naturally and sweetely from us , without constraint , it is good for us to be growne christians , that we neede not be cumbred with corruptions , the more wee grow , the more nimble and cheerefull , and voluntary we shall be in duty , wee shall partake more of that annoynting that ma●es us nimble in gods service : there is nothing in the world so glorious as a growne christian ; therefore let us be in love with the state of christianity , especially with growne christians , of all things , he is compared with the best ; if he be a house , he is a temple ; if he be a plant , he is a cedar growing up ; if hee be a flower , he is a lilly rising , and growing fresher ; if he be a stone , he is a pearle he growes in estimation , and use more and more . beloved if we had spirituall eyes to see the state of a christian , of a growne christian especially wee would labour above all things to thrive in this way , have we not many workes to doe ? have we not many enemies to resist ? have we not many graces to perfect ? are we not to dye , and to appeare before god ? are we not to enjoy the blessings of god purely , and doe not these things require a great deale of strength of grace ? oh they doe ; therefore labour above all things in the world to behold gods love in christ , and to behold christ , that by this sight we may grow from glory to glory . and this will make us willing to dye , what makes a man willing to dye , but when he knowes he shall goe from glory to greater glory , after death is the perfection of glory , then we are glorious indeed , when we are in heaven , a weake sight here by faith changeth us , but a strong sight when we shall see face to face perfectly changeth us , then we shall be like him , when we shall see him face to face . a wicked man cannot desire death , he cannot desire heaven it selfe , why ? because heaven is the perfection of grace , glory is , but grace he loves not . therefore it is a certaine evidence of future glory , for a man to love grace , and to grow , i say such a man is willing to dye , a wicked man that hates grace , that loves not christ in his image , in his children , or in his truth , he hates glory that is the perfection of grace , for peace , and joy , and comfort , they are but those things that issue from grace , and spring from grace , grace is the ●hiefe part of heaven , the perfection of the image of god the perfection of all the powers , to be like christ , but for peace , and comfort that springs from it , a wicked man loves peace and quiet , but to have his nature altered he loves not that , and if he love not grace how can hee love glory , there is no man but a christian , that loves heaven . we are ready to drop away dayly , now to be in a state unchanged , it is a fearefull thing , unlesse we be changed by the spirit of god , we shall be afrayd to dye , we cannot desire to be in heaven : the v●ry heaven of heavens is the perfection of grace , to see god to be all in all , and by the sight of god to be transformed into his likenesse , it is the chiefe thing in heaven , therefore i beseech you let us labour more and more , to grow in grace , set christ before us . let me adde this one ●hing , make use of our patternes among us , christ is now in heaven , but there will be the spirit of christ in his children to the end of the world , and grace is sweetely convayed from those that we live amongst we grow up in grace by growing in a holy communion one with another , christ will kindle lights in every generation , therefore let us labour to have the spirit of those wee live with given to us , in conversing , to be like christ in his m●mbers , to love the image of christ in his children , and to converse with them , to be altred into their likenesse , this will change us to the glorious likenesse of christ more and more . those that care not what company they keepe those that despise the image of christ in those among whom they live , can they grow in grace ? we shall give account of all the good examples we have had , doth god kindle lights for nothing ? we should glorifie god for the sunne and moone , and stars , and other creatures , is not a christian more glorious than all the creatures in the world ? we should glorifie god for grace in christians , and labour to be transformed to them that we may grow the liker to christ , that we may grow more and more glorious , i speake this to advance the communion of saints more and more , as wee desire to partake more and more of this grace , and to grow from glory to glory . vse 6 againe , considering that god meanes to bring us by little and little , by degrees to perfect glory of body and soule , and condition in heaven to be like christ , let this make us be content to bee vile for christ in this world as david said , when he was scorned , i will be yet ●ore vile , doe you thinke , i thinke much to shew my selfe thus , for the honour of god , when michall scoffed , i will be more vile . let us bee content to goe out of the campe , and beare the reproach of christ , beare the reproach of religion , let the world scorne us , for the profession of religion , god is bringing us from glory to glory , till hee bring us to perfect glory , and shall we suffer nothing for him ? let us bee content to bee more vile , and to beare the reproach of religion , the very worst thing in religion , the reproach of christ , as moses made a wise choyse , it is better then the treasures of egypt , the most excellent things in the world , are not so good as the worst thing in religion , because reproach ends with assurance of comfort , that god will take away that , and give us glory after : therefore let us not bee discouraged from a christian course but goe through good report , and bad report , break through al , to finish our course with joy , as saint paul speakes of himselfe . and doth god bring us from glory to glory , til he have brought us to perfection of glory , then i be●eech you , let us before hand be thankfull to god , as we see in the epistles of blessed saint paul. and peter : blessed be god , the father of our lord iesus christ , that hath begotten us to an inheritance immortall , undefiled , reserved in heaven , saith saint peter , and so saint paul , let us beginne the imployment of heaven before hand : for why doth god discover to us , that he wil bring us to glory , why doth he discover it to our faith , that excellent state ? that we might beginne heaven on earth , as much as might be , and how shall we doe that ? by the imployment of heaven , what is that ? holy , holy , holy lord god of hosts . there is nothing but magnifying , and glorifying of god , there shall be no neede of prayer , there are prayses alway , and so much as we are in the prayses of god , and glorifying of god for his mercy , and love in christ , so much wee are in heaven before our time : i beseech you , therefore be stirred up in consideration of this , that wee are leading on by degrees , from glory to glory , till wee come to perfection , let us even give god the praise of all before hand : for it is as sure as if wee had it : for one way how things to come , are present is by faith . glory to come is present two or three wayes already , that may stirre us up to glorifie god before hand . the glory to come , is present to christ our head , wee in our husband are in heaven , now he hath taken heaven for us . and in regard of faith , that is the evidence of things not seene : it is the nature of faith , to present things to come as present , to fai●h , glory to come is present , present in christ , and we are part of christ , christ misticall , and members , and we in our head , are in heaven already , and sit there , and to faith , that makes things present that are to come , we are in heaven already . and we have the earnest of heaven , the first fruites of the spirit , wee have grace which is glory , the beginnings of glory , we have the first fruites and earnest : now , an earnest is never taken away , but is made up by the bargaine with the rest , so the earnest of the spirit of god , the first fruites , of peace , and joy , of comfort and liberty , to the throne of grace , these are the beginnings of heaven , therefore be much in praising god , oh that wee could be so , if wee could get into a frame and disposition to blesse god , we could never be miserable , no not in the greatest afflictions : for thankefulnesse hath joy alway , when a man is joyfull , he can never be miserable , for joy inlargeth the soule , when is a man most joyfull ? but in a state of thankfulnesse , and what makes us thankfull so much as to consider the wonderfull things that are reserved in another world , the glory that god is leading us to by little and little , from glory to glory , till wee bee perfect . even as by the spirit of the lord. as , here is taken according to the phrase in the greeke , and there is the like word in the hebrew , it signifieth likenesse , and similitude sometimes , and sometimes otherwise , it is not here meant as if we were like the spirit of the lord , but this change is wrought even as by the spirit of the lord , that is , it is so excellent , and so strong that you may know that it is done by none but the spirit of god. againe , as by the spirit of the lord , that is , so farre as the spirit of the lord changeth us , it implyeth those two things , that is , it is done by the power of the spirit , that we may know it is done by the spirit of the lord , and then as by him and no further , for we no further shine then he enlighteneth us , as the ayre , it is no further light , then the sun shines into it , so we have no more glory , strength , comfort , and peace , or any thing gracious , and glorious , then the spirit of god shines into us : therefore he saith , as by the spirit of the lord. it is so glorious , and excellent , and so farre forth as he doth it , as by the spirit of the lord , so he expresseth the meaning of that phrase . now you see here , the doctrine is cleare , that all that i have spoken of before , comes from the spirit of the lord , and from no other cause . the beholding , the transforming , the degrees of transforming , from glory to glory , the taking away of the vayle , all is from the spirit of the lord : to goe over the particulars , the holy ghost doth open our eyes , to behold the glory of the lord , and therefore he is called the spirit of illumination . the holy ghost takes away the vaile of ignorance , and unbeleife , and thereupon hee is called the spirit of revelation . the holy ghost upon revealing the love of god to us in christ and the love of christ to us , and illuminating our understandings , to see these things , he breedes love to god againe , shewing the love of god to us , and thereupon he is called the spirit of love , now when gods love is shed into us by the spirit of illumination , and revelation , then we are changed according to the image of christ , and thereupon the holy ghost , from the working of a change , is called the spirit of sanctification , because he is not onely the holy temple of that blessed person , but he makes us holy , and because this change is a glorious change , a change from one degree of grace to another , till we come to be perfect in heaven , hereupon it is called a spirit of glory , as saint ●eter saith , the spirit of glory resteth on you , that is , the spirit of peace , of love , of comfort , of joy , &c. the spirit in regard of this blessed attribute , working all these , he is called the spirit of glory ; the spirit hath diverse names , according to the diverse operations hee workes in the saints , and people of god , as here the spirit of illumination , of revelation , of love , of sanctification , of glory , all is by the spirit ; whatsoever is wrought in man , it is by the spirit ; all comes from the father as the fountaine , and through the sonne as mediator , but whatsoever is wrought it is by the holy ghost in us , which is the substantiall vigour in the trinity ; all the vigour , and operation in the trinity upon the creature , it is by the holy ghost , the third person . as in the creation , the spirit mooved upon the waters , and mooving there , and brooding on them , framed the whole module of the creatures , all were framed by the holy ghost , so the holy ghost upon the water of our soules frames the new creature , frames all this change , from glory to glory , all is by the holy spirit : therefore it is here in the passive tearme , we are changed from glory to glory , as by the spirit of the lord , so in the chayne of salvation , you have passive words in them all : whom god foreknew he chose , and whom hee chose , hee justified , and whom he justified , he glorified , all because they come from god , and the spirit of god , so here we are transformed from glory to glory , all is by the spirit of god , the third person , for beloved even as from god toward us all things come through the sonne by the spirit , so backe againe , all things from us to god , must come by the spirit , and through christ , wee doe all by the spirit , as all things are wrought in us by the spirit . god gives us the spirit of prayer , and supplication , and the spirit of sanctification ; and we pray in the spirit , and worke in the spirit , and walke in the spirit , wee doe all in the spirit , to shew that the spirit doth all in all , in this new creature , and worke of sanctification , it is by no lesse then the spirit of the lord for beloved , as it was god that redeemed us , so it is god that must change us : as it was god that wrought our salvation , and reconciled us , no l●sse person could doe it , so it must bee god that must perswade us of that glorious worke , and fit us for it by his holy spirit , it is god that must knit us to our head christ , and then by little and little transforme us to that blessed condition , that christ hath purchased for us ; god the sonne doth the one , and god the spirit doth the other , you have all the three persons in this place , for wee see the glory of god the father , sonne , and holy ghost , shining in lesus christ. christ is the image , according to which we are changed , the spirit is he that changeth us , according to that image , god shewes his mercy in christ , we knowing , and apprehending the mercy of god in christ by the spirit , are changed by that spirit , from glory to glory , so that the blessed trinity , as they have a perfect unity in themselves , in nature , for they are all one god , so they have a most perfect unity in their love , and care , and respect to mankinde , we cannot want the worke of any one of them all , their worke is for the good of mankind . the father in his wisedome decreed , and laid the foundation , how mercy and justice might be reconciled in the death of the mediator , christ wrought our salvation , the holy ghost assures us of it , and knits us to christ , and changeth and fits us to be members of so glorious a head , and so translates , and transformes us more and more , from glory to glory . it is a comfortable consideration to see how our salvation , and our fitting for salvation , till wee be put in full possession of it stands upon the unity of the three glorious persons in the trinity , that all joyne in one for the making of man happy . i will name two or three doctrines , before i come to that which i meane to dwell on : as first that , the spirit comes from christ. it is said here , by the spirit of the lord , that is , of christ , because christ doth spirare , as well as the father : the father doth spirare , and the son doth breath , the holy ghost proceedes by way of spiration from both ; therefore the spirit is not only the spirit of the father , but of the sonne , as we see here , the spirit of the lord. christ sends the spirit , as well as the father , i will send you the comforter , the holy ghost proceedes from the father and the sonne , and hee doth report to us the love of the father , and of the sonne , and therefore , 2 cor. 13. the shut●ing up of the chapter , the grace of our lord iesus christ , the love of god the father , and the communion of the holy ghost , &c. as the holy ghost hath communion in proceeding from the father and the sonne , and knowes the secrets of both , so he reveales them to us , the love of god the father , and the sonne , and the communion of the the holy ghost , so , the holy ghost proceedes from the sonne , as well as from the father , he is called here the spirit of the lord. then againe , the spirit is a distinct person from christ , it is said before , the lord is that spirit , that might trouble men how to know that the lord is that spirit , men might thinke that christ is all one with the spirit , no ; here the spirit is said to be the spirit of the lord , he meanes , he is another distinct person from christ , and the spirit is god as well as christ , because the spirit hath the operations of god attributed to him , to change and transfrome , and make new , wee are changed into the same image from glory to glory , even as by the spirit of the lord , creation , and renovation of all new , is from an almighty power , all the power in heaven and earth cannot make that that was not to be , especially that that was contrary and opposite to be , now for a man in opposition , and enmity to religion , to be changed to a better image , to the image of christ , it argueth an almighty power , these doctrinall poynts i doe but onely touch , i come to that that i judge more usefull , that is , that what soever ● good in us it comes from the spirit of god. what need i stand upon reasons , whatsoever is above nature , it must come from gods spirit , the spirit is the authour of all things above nature , grace whereby wee are like christ , it is above nature , therefore it must bee by the spirit of god. besides , that which riseth of nothing , and is opposite , and hath sathan to oppose it , it must have an almighty power to work it . therefore whosoever workes any thing , that is supernaturally good in us , hee must be above the devill , we cannot so much as call iesus , with a feeling , but by the spirit of god ; we cannot thinke a good thought , all is by the spirit whatsoever is gracious , and comfortable in us . i should bee overtroublesome to you , to be much in so cleare a common argument as this is , therfore i wil hasten to make some use of it . vse . 1 and therefore put out of your thoughts , i beseech you , when you look to have any grace or comfort wrought , shut out of your hearts too much relying upon any outward thing , thinke not that education can make a man good , or plodding can make a man good in bodily exercise , in hearing much , in conferring much , in custome or education or any paines of our owne , these are things that the spirit will be effectuall in , if we use them as wee should , but without the spirit what are they● nay , what is the body of christ without the spirit ? the flesh prositeth nothing , what is the sacrament , and the word , dead things without the spirit of the lord , nothing can worke upon the soule , no outward thing in the world , but the spirit of god , and the spirit of god workes upon the soule by the meanes of grace , by gracious habits and qualities wrought : for he doth not worke upon the soule immediately , before he alter and change the soule , the spirit workes upon the s●ule by altering , and changing of it , and when it hath altered the soule , then it joynes with the soule , and alters and changeth it according to the image of christ , more and more still . i beseech you in your dayly practise all learne this , that you trust not too much to any outward performance , or taske , to make idols of outward things , people when they would change their dispositions , and bee better , they take a great deale of p●ines in hearing , and reading , and praying , all these are things necessary , but they are dead things without the spirit of christ ; therefore in the use of all those outward things , whatsoever they be , looke up to ●hrist , that is , the quickning spirit , that sends the spirit into our hearts , the spirit must enliven and give vigour to all these things , and then somewhat will be done in religion , in hearing , and reading , and praying , and receiving the sacrament ; therefore in all these looke to the spirit first ; hee laboureth in vaine that relieth not wholly upon the spirit of god , that trusts not to a higher strength than his owne , it must be a higher strength than our owne , that must worke any good in our soules , either grace , or comfort , or peace , and therefore in the use of all things , as the proverbe is , oculos , ad coelum , &c. let the eye bee to heaven , when the hand is at the sterne at the same time , and then we shall be transformed , and changed by the spirit of god. know that in all meanes alway the spirit is the principle efficient blessing , cause of all , and therefore before we set upon any thing that is good , wherein we looke for any spirituall good , desire god by his holy spirit that hewould ●loath what shall be sayd ; words are winde without the spirit , the spirit must goe with the ordinances , as the arteries goe together with the veines . you know in the veines in the body there are arteries that goe with them , they convey the spirits , the veynes convey the blood , that is a dull thing without the spirits of it selfe , if there were no spirits in the arteries , what would the blood in the veines be , nothing but a heavie uncomfortable humour , but the arteries that come from the heart , the fountaine of life , being joyned , and conveying the spirits , they quicken the blood that comes from the liver , so the veines and arteries joyne together to make the blood cheerefull : the word and truth of god are like the blood in the veines , there is a great deale of matter in them , but there is no life at all , there must the spirit goe along with them , to give life and quickning to the word , to cloath those divine truthes with the spirit , and then it workes wonders , not else : paul spake to lydia ast. 16. but the holy ghost opened her heart , the spirit hath the key of the heart to unlocke , and open the heart , we speake to the outward man , but except the inward man be opened by the spirit of god and unlocked , all is to no purpose , therefore let us pray for the spirit of this changing , all is by the spirit of the lord. it is in mysticall christ , even as it was in naturall christ , all his grace was from the holy ghost as man : for though he were conceived of the holy ghost , he was annoynted by the h●ly ghost , he was sealed by the holy ghost , he was lead by the holy ghost into the wildernesse , he offered himselfe by the spirit , he was raysed by the spirit , he was full of the spirit . as it was in christ naturall , so it is in christ mysticall , that is , in the church , all is by the spirit : as he was conceived in the wombe by the spirit , so we are conceived to be christians by the spirit , the same spirit that sanctified him sanctifieth us : but first the spirit by way of vnion sanctifieth us , by knitting us to him the head of all , and then unction comes after union , annoynting after union , then the spirit when he hath knit us to christ , workes the same annoynting that he did in christ. therefore we are called christians of christ not onely partakers of the naked name , but of the annoynting of christ , that annoynting that runnes downe the head of our spirituall aaron , to the skirts , to every poore christian. all change , all comfort , all peace , is from the spirit of christ , therefore give him the glory of all , if wee finde any comfort in any truth , it comes not from us , but from his spirit , and wee must goe upward to him againe , as all descends from heaven , from the father of lights , and from the spirit of god , so all must ascend againe , yeeld him the prayse of all . and one worke of the spirit is to carry our soules up : for the spirit as it comes from heaven to change us , so it carries us up againe to view , and to imitate christ , to be where christ is , as water when it is to be carryed up , it is carryed as high as the spring head , from whence it came , so the spirit comming from christ , it never leaves changing and altering of us , till it have carryed us to christ againe , therefore as it is the work of the spirit to carry us to christ , so let us desire it may carry us before hand , for the good worke begun in us , in thankefulnesse that we may begin heaven upon earth , all is from the spirit of christ. a man now in the state of grace must looke for nothing from himselfe , for as we are saved altogether out of our selves by christ the mediator , so the fitting for that glorious s●lvation , that we have purchased by christ , it is by the spirit , the working of our salvation is by god , and the assurance of it to our soules , is by the holy ghost , by the witnesse of god sealed to us , and the fitting and preparing , and changing , and sanctifying of us it is by the holy ghost ; all is out of us , in the covenant of grace , wherein god is a gracious father in christ , all is out of us in regard of the spring . the worke indeed is terminated in us , the spirit of god alters our understanding , will , and affections , but the spring is out of us , as in paradise those foure streames that watered paradise , that runne through it , yet the head of them was out of paradise , in another part of the world , so though the worke of the holy ghost , the streames of the spirit runne through the soule , and water it , yet the spring of those graces , the holy ghost is out of us , and christ the roote of salvation is out of us , for god in the covenant of grace will not trust us , as in adam god trusted us with grace , hee had grace in his owne keeping , if he would he might have stood , he had liberty of will , but god saw wee were all ill husbands , of grace and goodnesse , that he would not trust us againe , therefore he trusted god-man , the second adam , with grace , and hee sends his spirit into us , and conveyes grace from glory to glory , by degrees , and all by the spirit of the lord. and in the next place , this point of doctrine should mervailously comfort , and stay us , and direct us . vse . 2 it should comfort us when we finde no goodnesse at all , nor no strength at all , nor no strength at all , in our natures , doth god expect that wee should have any thing from our selves ? who expects any thing from a barren wildernesse ? our hearts are such god knowes it well enough , there is no goodnesse in us , no more than there is moysture in a stone or a rocke , therefore he looks that we should begge the spirit of him , and depend upon him for the spirit of his sonne , to open our eyes with the spirit of illumination , to reveale his love to us , and then to sanctifie us , and to worke us more and more to glory , and to worke out all corruption by little and little , he expects that we should depend upon him for the spirit in all things we doe . therefore christians are much to blame , they thinke to worke , and to hew out of their owne nature the love of god , and keepe a doe with their owne hearts , as if they had a principle of grace in themselves as of themselves , and they may long enough worke that way , but that is not the way , but acknowledgement that in our selves as of our selves ( as saint paul saith ) we cannot doe any thing , we cannot so much by all the power in the world as thinke a good thought : if wee should live a thousand yeares , there cannot rise out of our hearts a good desire of our selves , all is out of us from the spirit of the lord : now thereupon we must not looke for it in our selves , but goe to god for his holy sp●rit , goe to christ for his spirit ( for the spirit proceeds from them both ) that hee would enlighten us , and sanctifie us as i shewed in particular before , we must not therefore presume that we can doe any thing of our selves , and so wee must not despaire , shall we despaire when once wee beleeve in christ , when we have abundance of grace , and spirit in our head christ ? and he can derive his spirit as hee pleaseth , he gives the spirit by degrees as he pleaseth , for he is a voluntary head to dispence it as he will , he is not a naturall head , who shall despaire when he is in christ , who is compleate ? and in him wee receive grace for grace , grace answerable for grace in him . let none presume that he can doe any thing of himselfe : for you see how god suffered holy men to miscarry : it was folly in this case in peter , to presume of his owne strength , though all forsooke christ , yet would not he , he presumed upon his owne strength , god left him to himselfe , you see how foulely he fell , so it is with us all , when wee presume upon the strength of our nature and parts . we must not come to this holy place , in the strength of our owne wit , and parts , but come with a desire that the spirit may joyne with his ordinances , and make them efficatious for our change , all change is by the spirit of the lord , nothing workes above his owne sphere : it is above the pow●r of nature to worke any thing supernaturall ; therefore if we will profit by the word , come not with presumptuous spirits , but lift up our hearts to god that his spirit may cloath the ministery with vigour and power , that he may convey holy truthes into our hearts , and make them , effectu●ll , for the changing of the inward , and of the outward man , then we come as we should , all is by the spirit of the lord , blessing all meanes whatsoever , without which all meanes are dead , therefore we must open as that flower that opens and shuts as the sunne shines on it , so must wee as christ shines on us , and we ebbe and flow as hee flowes upon us , we shine or are darke , as hee shines on us , as the ayre is no longer light than the sunne shines , so we are no longer lightsome , and open , and flow , and are carryed to any thing , than christ by his spirit flowes on us : for we doe what we doe , but we are patients first to receive that power from the spirit , we heare , and doe good workes , but the activity , and power and strength comes all from the spirit of god. vse . 3 hence likewise wee may make another use of tryall , whether we have the spirit of christ or no , whether wee have the holy ghost , which is called here the spirit of the lord ? i will not goe out of the text for tryalls : if a man have the spirit of god , it openeth the eyes of his soule , to see in the glasse of the word , the face of god shining on him in christ , if a man have the spirit he sees god as a father , by the spirit of ●illumination . againē , if thou hast the spirit of god , thou hast the spirit of love , gods spirit manifesteth the hidden love of god ( that was hid in the breast of god ) to his soule : for the spirit of god searcheth the breast of god , and the secret of god , and it searcheth my heart : now he that hath the spirit of god , knowes the love of god in christ , to him it reveales the love of god , the heighth , and breadth , and depth of it , to our spirits as in the text , we see the gracious love of god in christ and then wee love him againe . and thereupon where the spirit is it changeth , it is not onely a spirit of illumination , but of sanctification , where hee dwels hee sanctifieth the house , and makes it a temple , it is efficatious , where the spirit is , it will worke , it is like the wind , where it is it will stirre , it will move , where it moves not it is not at all , where the spirit alters not the condition from bad to good , and from good to better , suspect that it is not there , at least it will move , as the pulses will have a drawing in , and a sending out , by stirring , so there will be some operation of the spirit that is discernable to a judicious eye , alway some stirring , where the spirit of god is . the papists slander us willingly , i thinke against many of their consciences that understand any thing● oh say they , we will have christians like sathan , to appeare as angels of light and blackamores in white garments , that have their teeth white , and nothing else , so your christians put on the garment of christs righteousnesse , let them put on that , and then though they be not changed a whit , it is no matter , who teacheth thus ? we teach out of this text , that : first of all , the spirit of god opens our eyes , he takes off the vayle , and then wee see the glory of gods mercy in christ , pardoning our sinnes , for the righteousneffe , and obedience of christ , and then that love warmes our hearts , so that it changeth our hearts by the spirit , from one degree of grace to another there is a changing power that goes with the love of christ , and with the mercy of god in christ , this 〈◊〉 doctrine , the same spirit that justifieth us by applying to us the obedience of christ , the same spirit sanctifyeth us , therefore their allegations , and objections are to no purpose , wee see here the spirit of the lord changeth us . and so for your common atheisticall professors , that professe themselves christians , they partake of the name , but not of the annoynting of christ , true christians that are annoynted with the spirit of christ , it will inforce a change . beloved , we cannot behold the sunne , but wee must be enlightned , we cannot behold the sunne of righteousnesse but we shall be changed , and enlightned . the eye of faith , though we thinke not of it , though it looke upon christ for justification , and forgivenesse of sinnes , yet notwithstanding at the same time incensibly there is an alteration of the soule , if a man looke up for other ends , yet at the same time there is an enlightning by the sunne , so at the same time that wee looke upon the mercy of god in christ , at the same time there is a glory shines upon us , and wee are altred and changed , though we thinke not of it , at the very instant that we apprehend justification and forgivenesse of sinnes , in the mercy of god in christ , at the same instant there is a glory put upon the soule , we cannot have commerse with the god of glory , but we shall be glorious : therefore , there is no man that hath any thing to doe with god , that hath not some glory put into his soule , whatsoever he is . therefore , let no man thinke hee hath any thing to doe in religion , till he finde the worke of the spirit altering and changing him : he hath the title of holy spirit , from the blessed worke of sanct●●ying an● changing , he 〈…〉 and when hehath changed us , he governes and guides us from glory to glory , where the holy ghost is , therfore he promotes the worke of grace begunne , he doth not onely move us but promove , he promotes the worke begunne , therefore those that have the spirit of god , they rest in no degree of grace , but grow from grace to grace , from knowledge to knowledge from faith to faith , till they come to that measure of perfection that god hath appointed them in christ , those therefore that set up their staffe , and will goe no further , that thinke all is well , they have not the spirit of god for the spirit stirres up to grow from one degree of grace to another , to adde grace to grace , and to enter further and further into the kingdome of grace , and to come nearer to glory still . for this end the holy spirit dwels in us , and guides us , as it is rom. 8. he is a tutor to us , where the holy ghost is in any body , it is as a counseller , guide mee by thy counsell , till thou bring me to glory : it is a tutor , as noblemens children , they have their tutors , so gods children are nobly borne , they have their tutor , and counsellor , as well as angels to attend them , they have the spirit of god to tell them , this doe , and that doe , and here you have done ill , they have a voyce behind them , to teach them in particular wherein they have done amisse , they that have the spirit , finde such a sweete operation of the spirit , the spirit is a teacher , and a counsellour to them , they that are acquainted wi●h the government of gods spirit , they find i checking them presently when they doe ill , 〈◊〉 grieves them when they grieve the spirit , so it teach●th them in particular ●usinesses , doe this , doe not that . thus wee may know if we have the spirit , if it guide and governe us from glory to glory , till wee come to per●ection , where the spirit is all in all in heaven . another evidence is this , the spirit where it is it rests and abides , because it doth not onely change us at the first , but it leads us from glory to glory , as saint augustine saith , wicked men have the spirit of god knocking , and he would saine enter , as the wickedest man , when he heares holy truthes discovered , the spirit of god knockes at his heart , and he findes sweete motions in his poysonfull rebellious nature , but this is but the spirit knocking , that would have entrance , but gods children have the spirit entering , and dwelling , and resting there . the spirit of god resteth on christ , and it rests on christs members , how can it change them , and having done so , guide and governe them from glory to glory , but hee must rest there , hee must take up his lodging and residence , a christian is not an ordinary house , but a temple , he is not an ordinary man , but a king , he is not an ordinary stone , but a pearle , he is not an ordinary tree , but a cedar , hee is an excellent person , and therefore the spirit of god delights to dwell in him : as the excellency of the body is from the soule , so the excellency of the soule is from the spirit dwelling in him . however in particular operations , the spirit suspends his acts of comfor●ing and guiding , to humble them for their presumption , alway the holy ghost is in the heart though he be hid in a corner of the heart , i will send you the comforter , and hee shall abide with you for ever , saith christ , thus we see how we may try ourselves , whether we have the spirit of the lord o● no : if wee have not the spirit , we are none of his , wee are none of christs , rom. 8. 13. and then whose are we , if wee bee none of christs ? doe but thinke of that , therefore if wee would not be men , not having the spirit , that is , men dead , lead with a worse spirit then our own , let us labor to know whether we have the spirit of christ or no ? let us see what change there is to the likenesse of christ : for the spirit , as it comes from the lord ▪ so it makes us like the lord , and wee are changed by reasons from the lord , by reasons and considerations from christ , and from the love of god in christ , because the spirit takes from christ whatsoever he hath ; hee shall take of mine , &c. that is the comfort , hee comforts the soule with , hee fetches them from his death and blood-shed , and the love of god in him , that he takes of christ , so there is a change wrought is us , by reasons fetched from the love of god in christ , those conforming reasons , god hath given his sonne , and christ hath given himselfe , and wee feele the love of god by the spirit , if the spirit worke any grace , or comfort by considerations fetched from christ , this is the true spirit , the change and alteration that it workes in us , is according to the image of christ , that we may be like christ so christ is the beginning and the end , and christ is all , hee workes from christ , and to christ. let us examine therefore , if wee have the spirit of christ , whether it change us , and examine , if wee have the spirit , from what reasons and grounds it changes us , and then wee may upon some comfortable grounds say we have the spirit indeed . if we have not the spirit , how shall we come to have the spirit ? what meanes must wee use to get it ? in a word , this chapter excellently sets out that , for the gospell is called the ministery of the spirit : for the opening of the love of god in christ , which is the gospell , is the mynistery of the spirit , why ? because god hath joyned the spirit with the publishing , and opening of these mysteries , therefore study the gospell , and heare unfolded divine evangelicall truthes , the more wee heare of the sweete love of god in christ , the more the spirit flowes into the soule together with it , the spirit goes together with the doctrine of the gospell ; which is called the ministery of the spirit : therefore let us delight in hearing evangelicall poynts , the love of god opened in christ. a civill morall man , oh he is taken mightily , if hee heare a morall witty pollitique discourse that toucheth him , and he is in his element then . what is this to the gospell ? this hath its use , oh but the spirit goes with the opening of the gospell , with evangelicall points , and if our hearts were ever seasoned with the love of god , these points of christ , and the benefits and priviledges by christ , they will affect us more then any other things in the world , that is one meanes to studdy the gospell , & to heare the truths of the gospell opened where the spirit workes . againe , the spirit of the lord , it is given to us usually in holy community : the holy ghost fell upon them in the actes , when they were gathered together ; and surely wee never finde sweeter motions of the spirit then now , when wee are gathered at such times , about holy businesse , as this day wee never find the spirit more effectuall , to alter , and change our soules , then at such times : where two or three are gathered together , i will be in the midst of you , but by the spirit , saith christ , warming , and altering , and changing the soule : for god inf●seth al grace in communion , as we are members of the body mysticall : those that have ●ullen spirits , a spirit of separation , that scorne all meetings , they are carryed with the spirit of the devill , and of the world , they know not what belongs to the things of god. it is the mee●e spirit that subjects it selfe to the ordinance of god , the holy ghost falls usually upon men when they are in holy communion . and in luke 11. there god will give the holy ghost to all that begge him ; pray for the holy ghost as the most excellent thing in the world , he shal be given to them that begge him , as if he should say , there is nothing greater then that , and god will give him to them that aske him : therefore , come to god , and in any thing wee have to doe , empty our selves , and beg the spirit : for the more a man empties him , of his owne confidence , in regard of holy performance of duties , the more wee wil desire to be filled with the fullnesse of the spirit , and this sense of our owne emptines will force prayer . therefore , know that of our selves wee can doe nothing holily , that may further our reckoning , but by the spirit , doe all things therefore in a sense of our owne emptinesse , and begge the spirit . as likewise when wee are framed by the spirit to obedience ; those that obey the motions of the spirit , the spirit joynes mor● and more closely with their soules , god gives his spirit to them that obey him , those that obey the first motions of the spirit , they have further degrees : what is the reason that men have no more spirit in the ordinances ? the holy ghost knockes at their hearts , and would faine have entrance , and they resist it , as stephen saith , now the holy ghost is willing to enter upon the soule , but he is resisted ; therefore if you will have him more and more , let us open our soules , that the king of glory may come in ; the spirit is willing to enter , especially in holy assemblies ; saith saint iohn , i was on the lords day , i was in the spirit , that is , as if he were drowned in the spirit on the lords day : when we are about holy exercises , we are never more in the spirit than then , let us open our soules to the spirit , and then we shall find the spirit joyning with our soules , the spirit is more willing to save us , and to sanctifie us , then wee are to entertaine him , oh that we were willing to entertaine the sweete motions of the spirit ? our natures would not be so defiled , and we so uncomfortable as we are : there are none of us all , but wee finde comfortable motions in holy exercises , thus wee may get the spirit of the lord , that doth all , that illuminates , and sanctifieth , and ruleth , and rests in us . vse . 4 and let us learne i beseech you , hence to give the third glorious person , the holy ghost his due , since wee have all by the spirit , let us learne to give the spirit his due , and learne how to make use of the worke of the spirit , there are severall workes of the spirit , you see here what the spirit doth , we all , the spirit unites us together , it is a spirit of union , it knits all together by one faith to god , all meete in god the father reconciled , and we all are joyned together by love , wrought by the spirit , with open face , who takes away the vayle ? wee are all vayled by nature , the spirit takes away the vaile from our eyes , and from the truth , what is the reason the gospell is so obscure ? the spirit takes not away the vaile , it teacheth not by the ministery , or else it takes not away the vaile from the eyes , the spirit takes away the scales from our eyes , and the spirit in the ministery takes away the obscurity of the scriptures , all those that wee call graces , the free gifts , the ministeriall gifts , they are the gifts and the graces of the spirit , and they are for the graces of the spirit , skill in tongues , and in the scriptures , and in other learning , are given to men that they may take away the vaile from the the scriptures , that they may be lightsome , and then when the spirit is given , he takes away the vaile from the soule by his owne worke , and then with open face , we behold the glory of the lord : what doth open our eyes to see , when the vaile is taken off ? the spirit ; wee have no inward light nor sight , but by the illumination of the spirit , all light in the things , and all sight in us , it is by the illumination of the spirit . and then the change according to the image of christ , this is altoge●her by the spirit of christ , it is altogether from the holy ghost . christ baptiseth with the holy ghost , and with fi●e , and christ came by blood , and by water ; by blood , to dye for us , and by water , by his spirit to change us , and purge and cleanse us : all is by the spirit , christ came as well by the spirit as by blood . this change and the graduall change from glory to glory , all is by the spirit ; therefore wee should not thinke altogether of christ , or god the father , when we goe to god in prayer , but thinke of the worke of the spirit , that the holy ghost may have his due . lord without thy spirit my body is as a thing without a soule , a dead , loathsome , stiffe , unapt , carkasse , that cannot stirre a whit ; and so my soule without the operation of thy holy spirit , it is a stiffe , dead , unmoveable thing , and therefore by thy spirit breath upon me , as thy holy spirit in the creation did lye upon the waters , and brood as it were all things there , lying upon the waters it fashioned this goodly creature , heaven , and earth , this mundus , so the spirit of god lying upon the waters of the soule , it fashions all graces , and comforts whatsoever they are , all is wrought by the spirit in the new creature , as all in this glorious fabricke of the world was by the spirit of god. let the spirit of god therefore have due acknowledgement , in all things whatsoever . and what are we to looke to mainely now ? the knowledge of god the father , and his love to us shining in christ , all is in christ , and if we would have any thing wrought in us , any alteration of our natures , let us begge the spirit that we may have the discovery of the love of god in christ , & the spirit attending upon the gospell . and because we have all these aboundantly in these latter times , of the church , in the second spring of the gospell , in the reformation of religion , after our recovery out of popery , there is a second spring of the gospell , oh belovd , how much are we beholding to god ? never since the beginning of the world was there such glorious times as we enjoy . wee see how the holy apostle doth preferre these times , before former times , when the vayle was upon their eyes , and when all was hid in ceremonies , and types , and such things among the lewes , now saith he , we behold the glory of god , and are changed by the spirit from glory to glory . to conclude all , therefore consider that the glory of the times , and the glory of places , and persons , all is from the revelation of christ by the spirit , which hath the spirit accompanying it : the more god in christ is layd open , the more the times and places , and persons , are excellent . what made the second temple beyond the former ? christ came at the second temple , therefore though it were baser in it selfe , yet the second temple was more glorious than the first : what made bethelem that little city glorious ? christ was borne there : what makes the heart where christ is borne , more glorious than other folke ? christ is borne there , christ makes persons and places glorious . what makes the times now more glorious than they were before christ ? what made the least in the kingdome of heaven , greater than iohn baptist ? he was greater than all that were before him , and all that are after him , are greater than he , because his head was cut off , he saw not the death and resurrection of christ , and the giving of the holy ghost , he saw not so much of christ , so that the revelation of christ , and the love of god in christ , it is that that makes times , and persons , and places glorious , all glorious , because the vayle is taken away from our eyes , we see christ the king of glory in the gospell flourishing , and the love of god manifested , and by the spirit of god the vayle is taken away inwardly as well as outwardly , now for a fuller discovery of christ than in former times , comes the glory of the times , now there are more converted than in former times , because the spirit goes together with the manifestation of christ : what is the reason that this kingdome is more glorious than any place beyond the seas ? because christ is here revealed more fully than there , the vayle is taken off , and here we see the glory of god with open face , which changeth many thousands from glory to glory , by the spirit of god , that accompanies the revelation of the gospell ; is there any outward thing that advanceth our kingdome , before turkey , or spaine ? &c. no ▪ thing , their government , and riches , and outward things , are as much as ours if not more : the glory of places and times are from the revelation of christ , that hath the spirit accompanying of it , that spirit changeth us from glory to glory , our times are more glorious than they were a hundred yeeres or two before , why ? because we have a double revelation of christ , and of antichrist ; we see christ revealed , and the gospell opened , and the vayle taken off , we see antichrist revealed that hath masked under the name of head of the church , and hath seduced the world . now this double revelation , challengeth acknowledgement of these blessed times : what should all this doe , but stirre us up to know the time of our visitation , & to thankfulnesse , to blesse god that hath reserved us for these places , and countries that we live in , to cast our times to be in this glorious light of the gospell to be borne in ; what if we had beene borne in those darke egyptian times of popery ? our lives had not beene so comfortable , now we live under the gospell , wherein with open face , we see the glory of the mercy of god in christ , the unsearchable riches of christ opened , and discovered to us . and together with the gospell the ministery of the spirit , goeth the spirit , and those that belong to god , thousands by the blessing of god are changed from glory to glory . certainely if we share in the good of the times we will have hearts to thanke god , and to walke answerably , that as wee have the glorious gospell so we will walke gloriously , that we doe not by a base and fruitlesse life , dishonour so glorious a gospell : i beseech you let us thinke of the times , else if we be not the better for the glorious times , if the vayle be not taken away , we are under a fearefull judgement , the god of this world hath blinded our eyes , doe wee live under the glorious light , and yet are darke , that wee see no glory in christ , we see nothing in religion , but are as ready to entertaine popery as true religion ; is this the fruite of the long preaching of the gospell , and the vayle being taken off so long ? certainely the god of this world hath cast the dust of the world into our eyes , that we can see nothing but earthly things : wee are under the seale of gods judgement , he hath sealed us up to a darke state , from darkenesse of judgement , to the darkenesse of hell without repentance : therefore let us take heed how we live in a dull , and dead condition , under the glorious gospell , or else how cursed shall we be ? the more wee are exalted and lifted up above other people , in the blessings of god this way , the more we shall bee cast downe ; woe be to ch●razin , &c. and heb. 2. how shall wee escape of we ●●glect● so great salvation . i beseech you let us take heed how we tri●le away our time , these precious times and blessed opportunities , for if wee labour not to get out of the state of nature , into the state of grace , and so to be changed from glory to glory , god in justice will curse the meanes we have , that ●n hearing wee shall not heare , and seeing we shall not see , and he will secret●y and insensibly harden our hearts : it is the curse of all curses , when we are under plenty of meanes , to grow worse and duller , oh take heede of spirituall judgements above all others , tremble at them , they belong to reprobates and cast-awayes ▪ let us labour for hearts sencible of the mercies of god in christ , and labour to bee transformed , and moulded into this gospell , every day more and more ▪ that that hath beene spoken shall bee sufficient for this time , and for this whole text. finis . notes, typically marginal, from the original text notes for div a12183-e1950 a comparison 〈…〉 the law and the gospell . the explication of the words . 1. christ hath the spirit in himselfe christ hath the spiri● in greater measure than any other . when the fullest manifestation of the spirit in christ was 2 christ giveth the spirit . 1. to all truths and ordinances . 2 to all persons that are spirituall . why christ worketh all by the spirit . christ communicateth the spirit to u● divers wayes : as , 1. of influence 2. by way of merit 3. by way of example . christ giveth the spirit in greatest abundance after his resurrection . ephes. 4. 10. why the ordinances of god are no more effectuall unto us . iohn 6. 63 formality is the sin of this age comfort that christ hath ●ulnes of the spirit . why christians are so dark spirited motives to stirre us up to get the spirit . rom. 8. 13. the spirit the soule of the soule . how to know if we have the spirit . 1. it 's working . the spirit compared to fire . 1. it is active . 2. it transformes things . 3. it carries upwards . 2. it is convincing . ioh. 16. to convince what . 3. it makes us like christ. directions to get the spirit . 1. labour to know christ. why there was so little spirit before christs time . why so little spi●rit in popery . 1. the knowledge of christ makes life and death comfortable . 2. not to trust to any performance without christ. 3. be careful in use of meanes . the spirit workes liberty . liberty desired of all men . liberty two fold . 1. christian. 2. evangelicall we are in bondage without the spirit . the more liberty without christ , the more slavery . aug. de civit . dei. two kingdomes . sins bonds . liberty wrought by christ applyed by the spirit . how the spirit workes liberty . by conviction . by faith. by love. christ redeemeth two wayes , 1. by price . 2. by strong hand . all that christ redeemes , he frees by his spirit . 1. because we are saved as men . 2. we are freed to be friends with god. 3. we cannot love god ●lse . 4. because we must be fitted for heaven . the spirit sets us at liberty , in all the course of salvation 1. in our first calling . 1. the heart must answere gods call . ioh. 9. 25. psal. 27. 2. we must practise that we answere . 2. liberty in justification . no benefit by christ without union . double worke of faith . the heart fu●l of fear●s without the spirit . why men of great parts without grace are full of feares . 3. in sanctification . sanctification springs from justification . liberty of disposition . christians esteeme basely all things but christ. double principle in a christian . liberty in in sanctification , to conflict not from it . comfort against the dulnesse of the flesh . double hindrance of good duties . rom. 8. 2. christians , kings over their lusts . freedome from the consequents of sinne . freedome to good things . vse of the l●w before and after we be in christ. liberty of judgement and will freedome of will. naturall . 2. ability to good . luther . the spirit puts a new life in us . and then applies it to action . the spirit in conversion doth more then perswade . the worke of the spirit takes not away freedome . the spirit preserves the soule in its manner of working . rules concerning liberty . 1. when it is done with advisment of reason . all heate comes through light . 2. a power to argue on both sides . 3. there is a power to choose many things . the angels determined to that that is good . difference in the liberty of the two adams . greatest liberty not to have liberty to sinne . imperfection to have power to good , and evill . outward liberty . 1. of preaching the gospell . 2. of discipliue . spirituall liberty comes by outward liberty . yeere of iubile in preaching of the gospell . enemies of the gospell enemies to spirituall liberty . psal. 2. the gospell the kingdome of god , why ? a good signe of spiritual liberty . liberty of glory . rom. 8. to labour for the spirit that sets us at liberty . attend upon the ordinances of god. the comfort of spirituall liberty . in outward restraint . in sickenesse . in death . in all wants . ●●gnes of spirituall liberty . 1. liberty from the dominion of any one sinne . one sinne inthralls as well as many . simil. simil. 2. freedome to good duties . psal. 110. christian annointed forced duties without liberty . hypocrites have forraine motives . 3. courage against opposition . the spirit victorious . rom. 8. 4. boldnesse with god. carnall men sinke in extreaminty . abba father , the voyce of sonnes . proud rebels die desperately . three degrees in the way to heaven . of nature . vnder the law. state of liberty . mat. 11. 28. difference of men in extremity . want of boldnesse shewes want of freedome . 5. freedome in regard of the creature . two sorts of wicked men . 1. such as lord it over others . 2. that respect their private gaine . reason an inferiour light to grace . a christian in dependant , in respect of other men . why carnall men hate those that are spirituall . christians the onely great men . where the spirit is there is liberty , not licentiousnesse . a christian a free man , and a servant . what carnall men judge liberty . the tyran●● of lusts . not to grieve the spirit . cyprian . the spirit is grieved , with uncleane courses . malice , and canckor . pride . sinnes against conscience , hinder our liberty . in prayer . it hinders boldnesse with men . goe to christ to free us from corruption . avoyd ●ccasion● . the office of christ by his spirit . difference betweene the law , and the gospell . in the number . no envy in spirituall things . in the evidence . efficasie . foure excellencies in the covenant of grace since christ. freedome . clearnesse . intention . extention . three parts of the text. happinesse of man in two things . doct. the mercie of god his glory . glory what ? excellency . evidence . victory . witnesse . severall attributes shine on severall occasions . all attributes terrible without mercie . why men are enemies to gods free grace . the glory of god in the gospell greater than that in adam . the glory of god in gospell above that in creation . gods glory to man more than to angels . 1 cor. 14. the glory of gods mercy shineth in christ. to imbrace this mercy . god joynes our good with his glory . to admire the love of god. we may glory in gods love without danger . glorious mercy will satisfie conscience . comfort from gods mercy . how we may looke at our owne salvation . how to thinke of mercy in temptation . often offences exclude not from mercy . how god shewed moses his glory . exhortation to accept mercy . when we account grace glorious . necessity of the gospell . god condescends in giving the gospell . motions of the spirit in men unconverted . god must be seene in some glasse . god hath ingaged himselfe by his promise . we cannot see divine things but in a glasse . sight , weak here , perfect in heaven . our soules helped by our sences . what makes spirituall things difficult . vse of a glasse . to helpe weake sight . sacraments glasses . degrees of sight . in the creatures . in the word . of christ in the flesh . of faith . faith compared to sight . it is the noblest sence . it is largest it is the surest . it is most working . vse . how to keepe the eye of the soule cleare . to ●ixe it on the object . remoove hinderances . inward . outward . spirituall sight presered by hearing . the best glasse to know christ in . the vayle tooke away . but in part . two fold use of a vayle . why men see not though the gospell be unvailed . boldnesse in the gospell . feare taken away by the gospell . boldnesse in sinne weakneth boldnesse of faith how to ●ecov●r boldnesse with god. comfort in community in religion to labour for union . necessity of a chang . simil. reasons why our nature m●st be changed . because naturally we are opposite to god. simile . change double . we cannot ●lse be fitted for heaven . every true christian desires it . a change in sanctification as well as justification . we can performe no holy action else . the change especially on the will. god qualifies whom he dignifies . all good in christ opposite to the ill in adam . why the 〈◊〉 of gods children is un●lt●rable . why christ changeth us into his image . he is a powerfull head and husband . we are predestinate to his likenesse . christs end is to destroy sathans work in us . we could have no communion with christ else . to stu●●dy christ. christs carriage . toward his friends . to weake christians . to those that had but seeming grace to his father . to himselfe . to his enemies . to the devill . to hypocrites . how to reade the life of christ in the gospell . the more we are like christ the more beloved of god. and of one another . simil. who keepe christ alive in the world . how we come to be like christ. how we are dead and risen with christ. three things comfortable to us in christs death . whence hatred of sinne proceedes . how to know if we be changed to christs image . most desire to be changed into the likenesse of the world . meditate on christ. the sight of remainder of sin . christ all in all in changing us . the gift of the spirit . for christ. from christ. the patterne of all grace from christ. the reasons of this c●ange from christ to see all that is good and comfortable in christ , first this change wrought by beholding . the excellencie of the glasse of the gospell . vpon what ground we are changed by beholding . three efficatious sights . how to know if we see the glory of god as we ought . love workes imitation . repentance a turning . if there were not a change , god would be forsworne . foure degrees of the glory of a christian. sin makes us shamefull . glorious comforts in religion . growth in grace glory . the glory of the soule in heaven . of bodie , and soule at the resurrection . grace is glory . it is gods image . mans perfection . terible to al opposites . wisedome . humility . selfe denia●l . boldnesse with god. love. hope . the glorious condition of a christian. difference betweene a christan and another man. why the world despise those that are gracious . from blindnesse of carnall men . from saints infirmities . it is but a forced contempt . we must be conformed to christ. grace in others either imitated or envied . the excellency of christians above others . two sorts of carnall men . to labour for grace that we may be glorious . no man glorious but a christian . oppose this glory to the base esteem of carnall men . comfort our selves in the disparagements of the world . to know whether we have grace by our esteeme of it in himselfe in others . the state of grace and glory , both goe under one name . heaven must be begun here . comfort , that grace and glory have the same name . difference betweene the state of the godly and wicked . grace glorious when it is in strength . grace of a growing nature . from our disposition . from gods purpose . simil. grace more refined in aged christians . the least degree of grace glory in respect of the state of nature . to labour for strength of grace . priviledges of growth in grace . not to be discouraged in the weaknesse of grace . god leads his by degrees to heaven . it is our owne fault that we are not more perfect . not to be discouraged in seeming interruption of spirituall growth . the least beginnings and the perfection of grace have the same name , and why . ? simile . no change in heaven . why we are not brought to per●●ction here . not to ●●are death degrees in the glory of a christian. a part of heaven to know the glory of it . to tr● the truth of our graces . christians grow when they thinke they doe not . why god brings us on by little and little . not to decay in grace christians compared to the best things . a ●icked man cannot desire heaven . account must be giv●n for examples . to beare the reproach of christ. vse 7. to be thankfull for glory beforehand in our head . by faith. in the first fruites . the work● of the whole trinity in mans salvation . doct. doct. not to rest too much in outward performances . the spirit quickens all ordinances . the word and spirit compared to the blood and arterie● . the spirit in christ , naturall and mysticall . in the state of grace we must looke for nothing from our selves . comfort in want of goodnesse in us . when men trust their owne strength they fall . whether we have the spirit . it openeth the eyes of the soule . it discovers gods love . it sanctifieth . slander of the papists . he promotes s●nctification . the spirit a counsellor . it abides . it changeth by reasons from christ how to get the spirit . by hearing the gospel . in holy communion . prayer . to give the spirit of god his d●e . whence the glory of times and places is . why more are converted now than formerly . the danger of unprofitablenesse under meanes . spirituall judgements ●errable . tentations their nature, danger, cure. by richard capel. sometimes fellow of magdalen colledge in oxford. to which is added a briefe dispute, as touching restitution in the case of usury. tentations. part 1-2 capel, richard, 1586-1656. 1633 approx. 490 kb of xml-encoded text transcribed from 251 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a17936 stc 4595 estc s119212 99854419 99854419 19840 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books 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(eebo-tcp ; phase 1, no. a17936) transcribed from: (early english books online ; image set 19840) images scanned from microfilm: (early english books, 1475-1640 ; 952:02) tentations their nature, danger, cure. by richard capel. sometimes fellow of magdalen colledge in oxford. to which is added a briefe dispute, as touching restitution in the case of usury. tentations. part 1-2 capel, richard, 1586-1656. sibbes, richard, 1577-1635. [36], 456 p. printed by r. b[adger], london : 1633. 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proofread 2007-06 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion tentations . their nature , danger , cure , by richard capel . sometimes fellow of magdalen colledge in oxford . to which is added a briefe dispute , as touching restitution in the case of vsury . 1 cor. 10. 13. there hath no tentation taken you , but such as is common to man : but god is faithfull , who will not suffer you to be tempted above that you are able : but will with the tentation , also make away to escape , that yee may be able to beare it . london , printed by r. b. 1633. to the right worshipfvll sir william guise knight ; grace and peace from iesus . christ . sir , those that a honour god , god will honor , and so will godly men : god will ; for he useth not to be behind with any , neither will hee with you : you have done god much honour in setting up such lights in our countrey ; ministers who both b doe and teach : they ( as christ hath it ) shall be called great in the kingdome of heaven ; and so shall you . and so will godly men honour you , both ministers and others : ministers , because you have built us of our coat some synagogues : others ( who had it not beene for you , might have sate in the c shadow of darknesse and death ) for that they now see best by their present mercie , what was their former , and what would have beene their future misery . to save one soule fom death is noted in the d word to be an honourable piece of service : how great is your honour and comfort then ? to whom god hath given an heart and meanes to set up sundrie e lights of it for the saving of many soules , in many parishes . now as god and gods people will honour you for providing that which is f bread g indeed : so you must conceive that satan will not h fall downe from heaven like lightning thus without some stirre ; you doe plucke downe his kingdom , and he will pluck at you , and you must , and ( i hope ) doe provide for his assaults . as for your safety , your i name being written in heaven ( out of satans k walke ) you stand l sure ; the m father holds , and the n sonne holds , and none shall plucke you out of their hands : but as touching your inward quiet , by gods o leave , satan will take his time to winnow you ( not as chaffe ) but as wheat : expect it , he will doe what he can ( and he can doe something ) to interrupt your peace : he hath * no peace himselfe , and so he cannot abide ( as farre as he can doe withall ) that any should have any : he durst and did set upon , and vex the lord himselfe with the smoake of an p heavie tentation : and will he not , dare he not , let drive at us ? verily , when we come to have those * true riches about us , and to be in some spirituall strength , ( which usually is in our later and more q experienced age ) it is usuall that god should , and he often doth suffer satan ; what ? to beat us ? no! but yet to r buffet us , as he did saint paul. wherefore , after some great things done to gods honour , and satans undoing , we are then chiefest of all , to looke for the houre of tentation , and to take the best care we can , both for our safetie and peace : this is to fight , not so much ſ with men , nor with t beasts , after the manner of men , as with u principalities and powers : his arrowes are * firy , and have sorrow enough in them , to make the heart of a christian man to x stoupe : we are therefore , all of us , by all meanes to furnish our selves with such y armes as may fit us in our several occasions . and now to helpe the weaker sort of christians , i have here done somewhat that way , which ( what ever it be ) i doe here make bold to publish it under your name and countenance : to whom i wish , as saint iohn did to gaius ( the z hoste of the church in his time : ) a that above all things you may prosper , and be in health , even as your soule prospereth , yours in our lord christ iesus . richard capel . to the christian reader . after the angels left their owne standing , they envied ours , and out of envie became both by office and practice tempters , that they might draw man from that happy communion with god , unto that cursed condition with themselves . and successe in this trade ; hath made them both skilfull , and diligent especially now , their time being but short . and if neither the first or second adam could be free from their impudent assaults ; who then may look for exemption ? the best must most of all looke to be set upon , as having most of christ in them , whom satan hates most , and as hoping by dis-heartning of them , to foile others , as great trees fall not alone ; no age or ranke of christians can be free : beginners he labours to discourage ; those that have made some progresse , hee raiseth stormes against ; those that are more perfect , he labours to undermine , by spiritual pride , and above all other times he is most busie , when wee are weakest , then he doubles and multiplies his forces , when hee lookes either to have all , or lose all . his course is either to tempt to sin , or for sinne : to sinne , by presenting some seeming good , to draw us from the true good , to seeke some excellencie besides god in the creature , and to this end , he labours in the first place to shake our faith in the word , thus he dealt with adam , and thus he dealeth with all his posterity . and besides immediate suggestions , he commeth unto us , by our dearest friends , as unto christ , by peter : so many tempters , so many devils in that ill office , though neither they , or we , are oft aware of it ; the nearest friend of al , our own flesh , is the most dangerous traytour , and therefore most dangerous , because most neare , more neare to us , than the devill himselfe , with which , if he had no intelligence , all his plots would come to nothing ; this holding correspondence with him , layeth us open to all the danger ; it is this inward bosome enemy that doth us most mischiefe . when phocas ( like another zimry ) had killed his master , mauricius the emperour , he laboured , like cain , to secure himselfe , with building high wals , after which , hee heard a voice telling him , that though he built his wals never so high , yet sinne , within the wals , would undermine al : it is true of every particular man , that if there were no tempter without , he would be a tempter to himselfe ; it is this lust within us that hath brought an ill report upon the creature : this is that which makes blessings to be snares unto us ; all the corruption which is in the world , is by lust , which lyeth in our bosome , and as an achitophel , or iudas , by familiaritie betrayeth us ; yea , often-times in our best affections , and actions , nature will mingle with our zeale , and privie pride will creepe in ▪ and taint our best performances , with some corrupt aime : hence it is , that our life is a continual combate . a christian , so soone as new-borne , is borne a souldier , and so continueth untill his crowne be put upon him , in the meane time , our comfort is , that ere long , wee shall bee out of the reach of all tentation , the god of peace will tread downe satan under our feet . a carnall mans life is nothing but a strengthning and feeding of his enemie , a fighting for that , which fighteth against his soule . since satan hath cast this seed of the serpent into our soules , there is no sin so prodigious , but some seed of it lurketh in our nature ; it should humble us , to heare what sins are forbidden by moses , which if the holy ghost had not mentioned , we might have beene ashamed to heare of , they are so dishonourable to our nature , the very hearing of the monstrous outrages committed by men , given up of god , as it yeelds matter of thanks to god for preservation of us , so of humility , to see our common nature so abused , and abased by sinne and satan : nay , so catching is our nature of sin , that the mention of it , in stead of stirring hatred of it , often kindles fancie to a liking of it : the discovery of divellish policies and stratagems of wit , though in some respects to good purpose , yet hath no better effect in some , than to fashion their wits to the like false practises ; and the innocencie of many ariseth not from love of that which is good , but from not knowing of that which is evill . and in nothing the sinfulnesse of sin appeares more than in this , that it hindereth all it can , the knowledge of it selfe , and if it once be knowne , it studieth extenuation , and translation , upon others ; sin and shifting came into the world together , in saint iames his time , it seemes there were some that were not afraid to father their temptations to sinne , upon him that hateth it most , ( god himselfe ) whereas god is only said to try , not to tempt . our adversaries are not far from imputing this to god , who maintaine concupiscence , the mother of all abominations , to be a condition of nature , as first created , onely kept in , by the bridle of originall righteousnesse , that from hence , they might the better maintaine those proud opinions of perfect fulfilling the law , and meriting therby . this moved saint iames to set downe the true descent and pedegree of sin ; wee our selves are both the tempters , and the tempted , as tempted , wee might deserve some pity , if as tempters wee deserve not blame , in us there is both fire and matter for fire to take hold on , satan needs but to blow , and often times not that neither , for many , if concupiscence stirre not up them , they will stirre up to concupiscence . so long as the soule keepes close to god , and his truth , it is safe , so long as our way lieth above , we are free from the snares below , all the danger first riseth , from letting our hearts loose from god by infidelity , for then presently our heart is drawn away by some seeming good , whereby we seeke a severed excellencie , and contentment out of god , in whom it is only to be had . after we have once forsaken god , god forsakes us ▪ leaving us , in some degree , to our selves , the worst guides that can be ; and thereupon , satan joynes forces with us , setting upon us as a friend , under our owne colours ; hee cannot but miscarry that hath a pirate for his guide . this god suffereth , to make us better knowne to our selves , for by this meanes corruption , that lay hid before , is drawne out , and the deceitfulnesse of sinne the better knowne , and so wee are put upon the daily practice of repentance and mortification , and driven to fly under the wings of iesus christ . were it not for temptations , we should be concealed from our selves , our graces , as unexercised , would not bee so bright , the power of god should not appeare ; so in our weaknesse , we would not be so pitiful and tender towards others , nor so je●lous over our owne hearts , nor so skilfull of satans method and enterprises , we should not see such a necessity of standing alwayes upon our guard ; but though , by the over-ruling power of god , they have this good issue , yet that which is ill of it selfe , is not to be ventured on , for the good that commeth by accident . the chiefe thing wherein one christian differs from another , is watchfulnesse , which though it require most labour , yet it bringeth most safety , and the best is no farther safe , than watchfull , and not onely against sinnes , but tentations , which are the seeds of sinne , and occasions which let in tentations , the best , by rash adventures , upon occasions , have beene led into temptations , and by temptation , into the sin it selfe : whence sin and temptation come both under the same name , to shew us that we can bee no farther secure from sinne , than we be carefull to shun temptations . and in this , every one should labour so wel to understand themselves , as to know what they finde a temptation to them , that may be a temptation to one , which is not to another ; abraham might looke upon the smoake of sodome , though lot might not , because that sight would worke more upon lots heart , than abrahams . in these cases , a wise christian better knowes what to doe with himselfe , than any can prescribe him . and because god hath our hearts in his hand , and can either suspend or give way to temptations , it should move us especially to take heed of those sins , wherby grieving the good spirit of god , wee give him cause to leave us to our owne spirits , but that he may rather stirre up contrary gracious lustings in us , as a contrary principle . there is nothing of greater force , to make us out of godly jealousie to feare alwayes : thus daily working out our salvation , that god may delight to goe along with us , and be our shield , and not to leave us naked in the hands of satan , but second his first grace with a further degree , as temptations shall encrease ; it is he that either removeth occasions , or shutteth our hearts against them , and giveth strength to prevaile over them , which gracious providence you cannot be too thankfull for ; it is a great mercy , when temptations are not above the supply of strength against them . this care onely taketh up the heart of those , who having the life of christ begun in them , and his nature stampt upon them , have felt how sweet communion and acquaintance with god in christ , and how comfortable the daily walking with god , is : these are wary of any thing that may draw away their hearts from god , and hinder their peace . and therefore they hate temptations to sin , as sin it selfe , and sinne , as hell it selfe , and hell most of all , as being a state of eternall separation from all comfortable fellowship with god. a man that is a stranger from the life of god , cannot resist tentation to sin , as it is sin , because hee never knew the beauty of holines , but from the beauty of a civill life he may resist tentations to such sins as may weaken respect , and from love of his owne quiet , may abstaine from those sins that will affright conscience . and the cause why civil men feele lesse disturbance from temptations , is , because they are wholly under the power of temptation , til god awaken their heart . what danger they see not , they feare not , the strong man holds his possession in them , and is too wise , by rowzing them out of their sleepe to give them occasion of thoughts of escape . none more under the danger of tentation , than they that discerne it not , they are satans stales , taken by him , at his pleasure , whom satan useth to draw others into the same snare ; therefore satan troubleth not them , nor himselfe about them , but a true christian , feares a temptation in every thing , his chiefe care is , that in what condition soever hee bee , it proves not a temtation to him : afflictions , indeed , are more ordinarily called temptations , than prosperity , because satan by them , breedeth an impression of sorrow and feare , which affections have an especiall working upon us , in the course of our lives , making us often to for sake god , and desart his cause ; yet snares are laid in every thing we deale with which none can avoid , out those that see them , none see , but those whose eyes god opens , and god useth the ministery of his servants for this end , to open the eyes of men , to discover the net , and then ( as the wiseman saith ) in vain is the net spred before the sight of any bird . this moved this godly minister , ( my christian friend ) to take paines in this usefull argument , as appeareth in this treatise , which is written by him in a cleare , quicke , and familiar stile ; and for the matter and manner of handling , solid , judicious , and scholler-like ; and which may commend it the more , it is written by one , that besides faithfulnesse , and fruitfulnesse in his ministry , hath beene a good proficient in the schoole of temptation himselfe , and therefore the fitter , as a skilfull watch-man , to give warning and aime to others ; for there be spirituall exercises of ministers , more for others , than for themselves . if by this , he shall attaine , in some measure , what hee intended , god shall have the glory , thou the benefit , and he the incouragement , to make publike some other labours . fare-well in the lord. r. sibbs . faults escaped . page 40. line 20. for , sinne this , reade , this sinne . p. 123. l. 7. for , who can say . r. who can say ? p. 183. l. 23. for , stake , r. slake . p. 212. l. 9. for , blame , r. flame . p. 225. l. 5. after againe , put in , who can say . p. 380. l. 22. for , manner . r. manour . p. 416. l. 18. for , we keep , r. keep we . p. 549. l. 23. for , alienated , r. alienum . p. 203. l. 17. for , freed once , r. freedome . p. 58. l. 24. for , will , r. would . p. 65. l. 8. after not , put in , only . in the epistle to the reader , for desart . r. desert . p. 18. l. 20. r. armand . p. 387. l. 18. for , thoughts r. faults . p. 239. l. 21. r. sinfull affections . p. 240. l. 18. for , both , r. back . p. 238. l. 20. for , grave , r. growne . p. 190. l. 17. for , we , r. he . p. 191. l. 10. for , the sure , r. sure the. p. 136. l. 15. for , doth god , r. god doth . p. 137. l. last , for , from , r. for . p. 108. l. 21. put out , and. p. 75. l. 23. for , reproved , r. approved . p. 61. l. 18. after certaine , put in , of all sinnes . p. 138. l. 10. for , suffer , r. chuse . p. 290. l. 18. put out , art. p. 342. l. 19. after man , put in , may . 362. l. 7. in the margent , after , they dranke , put in , they married . p. 84. l. 9 r. liking . p. 376. l. 8. r. convenient . p. 384. l. 3. put out the point at heard . p. 337. l. 7. put out , to . p. 377. l. 25. the point at not , put at will. p. ibid. l. 22. first of timothy 5. 11. put in the margent . the first 227. must be 225. the table . a adams first sinne from himselfe . page 〈◊〉 how sinne came first into the angels . 〈◊〉 adam deprived himselfe of righteousnesse . 〈◊〉 we must keepe all our armour about us . 〈◊〉 an angell without god , serves not . 〈◊〉 afflictions no proofe that god loves us not . 〈◊〉 atheisme how tempted to it , and how cured of 〈◊〉 satan neither is , nor can be an atheist . 〈◊〉 adultery a great sinne , how prevented , and how cured , 〈◊〉 b tentations of blasphemy , what , and how cured 270 blasphemy against the holy ghost . 〈◊〉 baptisme properly no vow . ●88 beastiality : tentations that way , and their 〈◊〉 3●6 the body , a great occasion of uncleannesse . 〈◊〉 helps against such as have hurt their bodies by the sinnes . 〈◊〉 c conscience simply is not our iudge . 309 sinnes the worse or lesse , for that they trouble the conscience , how and why . 370 d deceits of sinne . 22 men doe wrong the devill . 39. 40. wee must not lay our faults on the devill . 44 dispute not with sinne and satan . 96 desertion in it selfe no sinne . 137 discontent is caused by sinne , not by crosses . 337 despaire in lusts of uncleannesse , prevented . 419 f fvlnesse of sin , what , and when 75 fly not in tentations . 97 faith our weapon in tentations . 100 fight and conquer . 104 friends to be chosen to helpe us in tentations . 188 after fals , rise againe . 212 feare , a meanes to prevent hurting ones selfe . g god to bee our god , wee must hold in tentations . 131 h sinne against the holy ghost , not in the old testament . 40 sinne against the holy ghost , a part of originall sinne . 41 sinners in hell doe not demerit . 146 i inclosure , a great sinne . 27 , 28 infirmities , what , and how knowne . 118 k kindred must take heed one of another in the lusts of uncleannesse . 40● l lvst unconsented , forbidden in each commandement . 17 long-suffering , a great meanes to helpe in tentations . 166 love of god keepes us from relapsing . 226 m first motions to sinne , are great sins . 12 abuse of mercies brings tentations . 81 tentations of murther , and their cure . 322 selfe murther discovered , and the cure of it . 324 ●●ch as have the gift ought not to marry . 375 marriages are to be provided for children in due time . 375 marriage not appointed to make men rich , but chaste . 383 rules how to marry , and how to order our selves in the married estate . 386 n sinnes against nature . 53 law of nature , no part of originall sin . 55 how men become inclinable to sinnes against nature . 63 o originall sinne , is properly a sinne . 11 originall sinne for bidden by the law. 14 originall sinne , is virtually every sinne . 38 originall sinne equall in all men . 41 old christians most tempted . 51 occasions of sinne to be avoyded . 83 the helpe of others in tentations . 183 avoyding occasions of sinne , a signe of grace . 205 old people must see they avoyd lusts of youth . 400 no ordinary conquest against sinne , without putting away the occasions . 411 opinion prevailes too much in judging of sins . 350 p the pharisies held all inward motions to bee no sinnes . 20 spirituall pride makes worke for tentations . 79 pride the master sinne in all . 88 prayer brings more than we beleeve , how . 108 tentations of perjury what , and how cured . 281 when prayer for others come too late . 365 r no true reasons to be found for any sinne . 47 reprobate-sense in such as are not reprobates . many reprobates never committed some sinnes of are probate sense . 71 , 72 reasons will not serve in tentations . 106 resisting , a great helpe in tentations . 109 relapses dangerous , yet curable . 214 to repent of sinne , is as great a worke of grace , as not to sinne . 298 relapses not usuall after repentance in the lusts of uncleannesse . 426 s satan did and doth properly sinne . 5 sinne not the cause of the first sinne . 7 a single apprehension of sin , is not sinne . 15 satan must have leave ere he can hurt us . 33 satan hath no naturall affection in him . 53 every man subject to every sinne . 60 security makes way for tentations . 80 death of sinne , what , and how . 111 sinne punished with sinne . sinne the punishment , is not ever greater than the sin punished . 147 strength from god helps us in tentations . 161 a man after repentance may fall into the same grosse sinne againe . 215 not to sinne is better than to repent . 219 sinne is not to be made worse than it is . 2●5 satan hurts most when he comes with holy ends . sodomy , the tentation of it , and the cure. 358 t satans tentations . 30 tentations comming from our selves . 38 mixe tentations . 43 the definition of tentation . 46 the best that be , often tempted . 48 vses to be made of the tentation . 86 rules , after the tentation is over . 201 evill thoughts , how farre subdued . 208 we are subject to the same tentation againe . 245 theft a sore tentation , the cure of it . 318 how to know when the lust is killed , or satan doe onely cease to tempt . 416 v all vices properly sinnes . 11 vnnatur all sinnes . 50 vowes broken prove great tentations . 289 vprightnesse of obedience , and of repentance . 300 vnbeleefe in christ a great tentation . 302 lusts of vncleannesse , their tentation and cure . 345 religious men and women must beware one of another in the lust of vncleannesse . 407 heed must be taken of our owne servants that they infect him not in the lust of vncleannesse . 410 lust of vncleannesse dangerous . 345 w satan himselfe cannot force the will of man. 31 will , not taken for the deed in sins . 93 watching , a great helpe in tentations . 158 wisedome , a great helpe in tentations . 164 the word , a chiefe weapon in tentation . 168 women stand freer from perjury than men . 282 widowes estates , and their danger . 399 y yeelding hurts , not helps in tentations . 157 how to avoyd the lust of lust . 399 the end of the table . tentations . their nature . danger . cure. iames 1. 14. but every man is tempted when hee is drawne aside of his owne lust , and entised . it appears that we all came out of adams loynes , in that we smell of his disease , to father our sinnes on the lord : a common thing it is , and not so common as wicked for a man to say that hee is tempted of god , and so to make god at least a co-authour of our sins , which s. iames finding to be up and downe in his time , cleares god , and layes the fault on man , where the root of all tentation is . he would have man to learne , that hee carries the cause of all tentations within his owne bosome ; which the apostle findes out to be our lust : this lust doth worke our tentation by degrees . 1 by drawing the minde of man aside from thinking on god and goodnesse , raising up sudden thoughts in us , of that which is not good without any consultation , giving a man no time to dispute the matter with himselfe , or with his god. 2 by inticing and baiting the hart of man , as men do for fishes ; working on the will to bend towards such or such object represented by lust , as in appearance good and pleasant ; and here though we doe repell such thoughts as draw , and withdraw , and such wishes as intice and allure , even as fast as they come to our consideration : yet s. iames tels us here , that they are the first fruits and effects of our concupiscence . by lust is meant our naturall and originall corruption ; the conclusion is , that all our tentations are long of our originall sin : i deny not but satan tempts , and so doth the world ; but yet neither satan nor the world can now hurt us , if all be well within ; they tempt , but it is by working on our own concupiscence , should they finde nothing in us , we needed not to care thus much for their tentations . christ indeed was tempted , and had no lust in him , and did not satan lose his labour ? and all because nothing was found in him : fire burns not where is no matter for it to work upon ; no meere man is tempted and drawne aside , but he may thanke his owne concupiscence . the greatest quaere is of adam in paradice , and of the angels in heaven . the maine answer is , that iames speakes of man as he is now , not as he was then . the greatest matter then is , how sin came into adam , which must be from the liberty of his will , hee was tempted from without , and so was eve , but no motion of lust within could draw him to his first sinne , for then there must needs have beene in him a sin before his first sinne , and then the first sin could not have beene his first sin ; he was of such a condition , that he might fal if he would , and hee did fall , but not without any tentation simply , though without any from himselfe , for he was tempted by the devill . lust in satan was the occasion of adams fall , but the cause was his owne will ; his first sin was from satans sin , ( sin , i say , ) for it is a weake conceit for any learned man to write that the divill hath no sin , because the law was not given to him ▪ which proves that in forme he is not such a sinner as man is , but a sinner hee was and is , being and doing that which was contrary to the will and law of god , laid upon him in his creation . the holy page is for it , in the very termes , io. 8. 44. hee was a murtherer from the beginning , and abode not in the truth , therefore a sinner : he is a lier and the father of lies ; therefore a sinner , and 1 iohn 3. 8 , the devill sinneth from the beginning . his lusts then that were in him , did draw him to worke upon eves and adams free-will to draw them aside . the devill was an angell , and then he had no lust within him to draw him ; no object without , being in heaven , where was nothing but all perfection : a deepe it is then to conceive , how sinne came first into the angels . that one great angell ( now belzebub ) did first fall , and then drew after him the rest , is like enough ; but yet the question remaines , how the first sinne came into that angell sith there was no defect within nor none without : i must first say that sin is a privation , an obliquity , no effect but a defect , and therefore wee are not to trouble our selves to enquire after any proper and efficient cause ; god cannot bee a deficient cause , bee cause there can bee no defect in him , and therefore the defect must bee in the angell , and wee must rest in the will of the angel who without motion from with in , or any tentation from without , fell from his estate , abode not in the truth as iudes phrase is , left his habitation voluntarily and maliciously , left it because he would leave it . the first sin or lust was a sinne then , whose cause was ( such cause as a sinne could have ) not sinne , for then the first sinne could not bee the first sinne , if there were a sinne the cause of that sin ; and againe , we are where we were ; and are left to inquire the cause of that sin , to which if wee say , sinne , to have bin the cause of that , then wee may aske after the cause of that sinne againe and so in infinitum . here then we must stop and say , that eves sinne and adams sin came not from any lust within , but from an act of their owne free will , drawne out by the tentation of the devill , and of the devils first sin , no internall lust , no externall tempter at all , was the cause , for there was neither , but we must say that of that sin , sin was not the cause , but the will of the angell created good , but mutable and free ; no good i confesse can be the univocall cause of any sin but an equivocal cause ; and accidentall cause of sin good may be , for the will of the angels good in it selfe was the cause , not by working neither , but by not working . adam then ( to come to him ) turning himselfe of himselfe from god : god then took away his assisting and actuall grace , and then adam did put away from him his original righteousnesse , put out his owne eyes and so came in originall sin , viz. this lust , that ever after tempts all meere men that are tempted , by drawing them aside from good , and enti●ing them to evill . they dreame then , who say that god tooke away originall righteousnesse from adam , and that hee by an act of his will did not thrust it away : t is safest to say that hee deprived himselfe , fell off from god , else wee come to neare to make god some kinde of author of his sinne . thus came in this lust , the fewell of all sinful tentations whatsoever ; what cause have wee then to looke about us , sith our righteousnesse within , in the regenerate is very weak , and exceeding imperfect , our lusts strong , a world of sins lurking up and downe in our soules . for did the angels in heaven whose innate holinesse and righteousnesse was most perfect , in whom there was a concurrence of all grace in all perfection , did they fall ? and did adam in whom there was no spice of sinne ? oh then , how stands it us upon to implore the continuall assistance of the actuall grace of god , and incessantly to call in for the a supply of the spirit of iesus christ , else we fall and sin most miserably ; we have strange lusts within ( the devils souldiers ) warring against our soules , & satan ever blowing at the divine candle of the spirit of god , hee never gives over by a circle and round of tentations to powre cold water on our faith ; looke wee ever upward then for the daily ayd of gods assisting grace , that hee would ever blow the bellowes to keepe this holy fire in ; for we see by adam and the angels , that it is not the perfect habit of internall grace , no , nor the absence of external tentations neither , that can keepe a man from sinne , t is onely the actuall worke of the right-hand of the most high must doe the deed ; else if adam having no lust fell , we having little else but lust must needs be drawne aside and enticed : say day and night , lord lead me not into tentation . habits of grace are like the fire of a smith , be they never so pure and perfect , they burne not in us no longer than they bee blowne : if god withhold or withdraw his assisting hand , lust drawes us aside presently and down we fall . chap. 2. of drawing aside qvestion is made , whether this first drawing of lust be sin , i say it is ; for if lust be sin , then the effect of it must needs be sin . evill may come out of good by accident , but out of sinne comes nothing but sinne : lust is sin and cause of sin , and of nothing but sin . let it goe for a weake opinion of the iesuites , who tell us of vicious things that are no sin : for becanus ( no babe ) doth confesse , that god doth hate this concupisence with a true hatred , but ( forsooth ) not redounding on the person in whom this lust is , as though that were not sin ; and all that sin , which god hateth , god can hate nothing but what is against his nature and will , and whatever is against his nature and will is sin . originall sin is properly sinne , and to make it a sin it is enough that it is voluntary in the will of adam so a bonaventure ; besides , as soone as ever wee come to have the power to do it , we doe all give a full and a free consent to that sin and the motions of it , which after-consent makes the sin in the guilt of it the more ours : wee then have no excuse left but to cry peccavi , and to fetch all from the sin ( as david did ) in which we were conceived , in originall sin lies a tacite consent ( eminently ) to all sin . 2 iames makes this drawing aside to be a fruit of sin , 2. to be a sin , 3. to be a cause of sin ; therfore these drawings aside are sins . 3. they bee sins whether wee like them or mislike them , because they are against the law of god. for that which is urged that there is no consent : i think there is some consent : as the offers of the understanding are quicke , so the acts of the will are quicke and sudden . i rather say that there is some sudden inchoate imperfect consent given to all motions that arise : that an actuall sin should bee without all consent i cannot conceive ; paul did sin against his iudgement i confesse ; for so he meanes when hee saith , he did that hee would not : but to speake in proper tearmes , he neither did , no , nor could sinne , either without or against all motion , or any inclination of his will : paul did sin this sinne with his will , for else hee would not do it , it was an act of his will , and it is impossible to coact and force the will of man ; though the consent makes it not properly a sin , but rather our sin to be imputed to us , yet i thinke ther is no motiō , no first thought that riseth out of our lust , but as the thought is , so the consent is sudden , short , quicke , and almost insensible : a consent such as it is then , ever goes with our desires , and motions ; but say that they were unconsented to , yet being against the law of god , sins they are , and for sins they must goe . for if concupiscence it selfe , and originall lust be sin , because it is against the law of god , then all the operations of it must also be of the same kind . by the way then they are deceived , who would faine say , that original sin is not forbidden by the law ; directly indeed and immediately it is not ; but forbidden it is , because it is condemned by gods lawes . now the law doth curse none but such as breake it : originall sinners the law doth curse , and ( if not in christ , ) god will damne ; therefore they doe against the law , and the law then is given to them . directly the law forbids actions of sinne , by consequence the law forbids the habits of sin : but to return , the law of god is so pure and perfect , that it doth binde the most sudden thoughts that arise , for thoughts being acts of a man , the whole man being bound , those must needs stand bound ; there sin begins , and our thoughts are not free ; thoughts of sinne arising out of our lusts are sinfull thoughts : consent or not consent , doth not make an act to bee simply a sin or not a sin : sin is not defined to be a thing done with or against our assent , but against gods law , and gods law doth bind our very first and originall thoughts . a meere and single apprehension or cogitation of a sin suggested by another , is not straight a sin , for this was or i know might have beene in christ ; and adam before his fall might dutifully have thought of the thing forbidden him without sin , but the difference is , that in him they could not have risen , as they doe in us on such a sudden , the sudden moving of the thinking power , proves that they come from an evill fume and are not right : besides in adam there must have bin a perfect meditation of the naughtinesse of them , and lastly a true affection of perfect hatred of them , where as in the naturall man now , there is no hatred at all ; in the most regenerate the hatred that is , is but in part ; it commeth in nature ever , in time most an end after the motion : or if with it , yet that is not sufficient , in adam it would have beene antecedent to the thought of his minde . these drawings aside , ( moving the powers of our soules out of the right place , ) dislike wee them as much as we can , they are sins forbidden in all the commandements of god ; for looke in what commandement the finished sin is forbidden , in the same commandement is the first motion of that sin forbidden also . neither in my minde doe they distinguish the cōmandements aright , who reserve these kind of sins to the last commandement . the lust st. iames speakes of , is forbidden , in all the ten commandements ; but these unconsented motions ( as many cal them ) are the drawings aside of this lust , and therefore forbidden in every commandement as lust is . all desires to a sinne are forbidden , where the sin it selfe is forbidden , the only argument for that opinion worth the while is out of rom. 7. 7. i had not known lust ( saith paul , ) except the law had said thou shalt not lust ; that by lust paul here meanes , a lust forbidden in one single commandement cannot be proved : but as the law , that is the whole body and context of the law , saith , thou shalt not lust , that is , thou shalt not sin , sin and lust being synonimaes : the word lust is as broad in extent as the word sin . the reason by which many thinke to carry it , is in my opinion very weake ; paul ( say they ) did know when he was a pharisie , that lusts consented unto were sins ; for the philosophers and heathens as blind as they were , saw so much , but here paul speakes of such a lusting which paul had not known , had he not knowne the law , and therfore paul takes the law to forbid lust without consent . grant all this , and much is not made of it . that paul did not know those first motions ( before his conversion ) to be sin is a truth , and that by the law too , such lusts are forbidden is as true . doth it follow then , that by the law forbidding such lusts , must be meant the tenth or one distinct commandement ? why may not the sense run thus , that paul did not know that in any of the cōmandements such lusts were forbidden at all ; but now being made a convert , his eyes were so opened , that hee now saw such lusts to be forbidden in every commandement ; as the first rising to idolatry in the first commandement , & sic in caeteris . but now to answer all ; i say that it is disputable , whether the philosophers and heathens did confesse lusts consented unto , to be sin : if of all lusts that gods law doth forbid , i flatly deny ; many went with them for vertues , as to lust after the hurt of an enemy , is commended by the wisest and purest of the heathens ; and so in a world of instances , as a man may see , in aristotle , plato , seneca , and the rest . if of any lusts and desires that goe no further than a meere inward consent of the minde and will ; philosophers doe rather deny such motions & affections to be vices , except they swel and rage , putting still a difference betwixt passions and vices . but for pauls case , it is not the like , hee was no morall philosopher but a pharisie , and i affirme it , that paul did hold that in ward motions consented unto ever so much were no sins at all . t is too late to say that nature morallized and generally inlightened , is able to finde out such consented lusts to bee sins , for paul was otherwise doctrinated , his judgment was carried another way ; it being the constant tenet of the schoole of the pharisies to hold , that the law of god did only forbid the outward action , without having to doe at all with any inward motion and affections whatsoever . this hee learn'd at the feet of gamaliel : he was a zelot among the pharisies ; and this was a case among the pharises , received and beleeved by them all : that the inward desires stood free and no way obligated by the law of the decalogue , give a man , what assent and consent to them in the motions thereof he would . this to have bin the generall and constant opinion of the pharises is made so plaine by doctor raynolds out of the fifth of mathew , that there is no denying of it ; and therefore it was pauls religion to hold , that deeds and acts onely where sins and not affections : and so wee conclude , that paul had not knowne any inward lust whatsoever ( albeit consented unto with a free consent , and liked of with a full delight ) to have bin sin , had not the law said , thou shalt not lust ; and so for all this place of paul , our assertion stands good , that in every commandement where the act of sin is forbidden , there the motion of the same sin is forbidden ; aye the first motion , this drawing aside spoken of by the apostle s. iames. chap. 3. of the enticing of lust . after lust hath drawn us aside from god , it doth entice us and wooe us ; the word signifies baiting us , as men doe bait for fishes , coozening sometimes the eye , sometimes the of the silly fish , so doth sin use us puts on guises and maskes , making the sin to appeare in an other colour than it is . thus our own lust doth nibble at us with some delight , proposeth it to us under tearmes of pleasure , profit , honour ; alluring us with the seeming sweetnesse , that to our sancies and senses do appeare to be in several sins , and all to bring us to accept of the motion to finish sin , and to finish it , is to act it indeed ; so meanes s. iames. lust i know doth worke by force , but nothing so much as by enticing . man is a creature guided by his will , and where will is , there constraint and violence prevailes little , wee love not to be forced , and therefore our lust doth goe most an end the other way to worke , to bring us on to sin by licorish courses , sawcing us with a proposall of some seeming sweetnesse to bee found in the doing of sin , for then is sin like to breake out into act , when it hath gained consent within ; and enticing is the likeliest way to wooe us to consent and assent to sinne the sin in question ; sin useth not to come against the haire , but when wee are caught with the spiced pleasures of sin , then we goe a maine downe the streame , and wee give too free consent and allowance to sinne , when wee are besotted with the deceits of sin . t is very often that wee read in the word of the deceitsulnesse of sinne : and i doe desire all christians to beware , lest that their owne hearts , that is their owne lusts doe not goe beyond them with cunning , and get within them by some enticing sleight . for lust is such an enticing harlot , as will undoe the party enveagled for ever , and leave him nothing but shame and misery , loocheth him from his right master , and makes him a slave of slaves , even to delight in his slavery ; robs a man of his liberty , honesty , comfort , salvation and all . goe to god then , that hee would bee pleased to stand betwixt us and this coozener , that our concupisence having great advantage , in that it is within us , may not cheate us with golden mountaines , and leave us in the suds at last . i meane not to enter into the description of the particular veynes that sinne hath to entice us ; bookes are full of admirable matter about the deceitfulnesse of sin ; shewing , how the heart first deceives us with colours , and when we are once a doting after sin , then wee joyne and deceive our hearts ; using fallacious and specious sophismes , to make our selues thinke that to be lawfull to day , which we our selves held to be unlawfull but yesterday . lye therefore day and night at god for wisdome to prevent the stratagems of sinne ; by nature our imaginations are vaine , our hearts are foolish , and willing to be deceived by sin , little suspecting to find a serpent and a snake in the grasse of sin . lust would allure us to pleasure it in the tents of meshecke , god will perswade and allure his to dwel in the tents of sem : only i must cōmend to the honest christian , the two maine treacheries of lust to goe beyond us . 1. lust sits upon our upper part ; and by probable reasons to see to , strives to win our judgements , and in case a man looke not well to the matter ; lust will so bleare his understanding with mysts , that he shall think he hath reason to bee mad , and that there is great sence in sinning ▪ man being a reasonable creature is apt to be caried by reason ; and if lust can once bring us over w th pretended reasons , why then the will is glad of the motion , the affections wait on the will , as on their queen and mistris , and the sin is like to be finished and bring forth death . against this we are to set the word , and sith sin can shew no reasō out of the word ; say my reason is corrupt and i am onely for the word . 2. lust works on our inferiour parts , and slatters our affections with pausible perswasions ; and a man is soone taken by faire offers to satisfie his affections : they be quick and sudden , and it is hard to hold them in ; & when the fume of sin hath wound it self into the affections , it quickly creeps up into the very judgment and eates out all faculty of discerning , and then good goes for evill , and evill for good . wat●h we over our selves both wayes before hand , in making head at the very first against these entisings of lust , lest both our reason and affections go after sin ; a world of difficulties will come in , when we are not onely to bring in our affections , but our judgement too : that fort lost is not had againe with a song ; remember that we have not a novice in hand , but are to deale with an old man which is corrupt according to the deceitfull lusts , so paul ▪ most dangerous of all is the deceit of lust , when it seemes to carry with it our reason : because then it is next to an impossible thing , to keepe out of the snare and clutches of sin ; an instance or two , and then an end . why is it past the power of our divines with their pens and tongues to cry downe vsury ? the cause is , because most men doe thinke that they have reason to make the most of their money , and as yet they will see no reason against it ; there is an unanimous consent i thinke amongst all the divines ; that to inclose is an oppressio of an high degree , and yet many of our gentry inclose more and more every day , and that they doe it with an high hand is too plain , else they would not have us in derision as they have ; and dare proclaime that they will inclose , say all the preachers in the world the contrary . a proud word , and well might they , if god did not say the contrary , as hee doth ; the best is , god is not mocked : for we see that the posterity of the great inclosers , would be right glad with all their harts to feed a poore beast in some common and cannot . thus the lord doth laugh at their calamity , and mocke when their feare commeth : but why are men so set in that sin ? because they thinke that they have reason to inclose . thus when lust hath enticed and bewitched our reason : wise men grow to desperate resolutions ; all i say , is in a word . he that keepes from sinne because reason is against it , and not because the word of god is against it ; that man obeyes reason and not god. chap. 4. of our being tempted by our lust . god i know is often said to tempt us , but never to sin ; we speake not of his tempting us for our triall , but of our tempting our selves : his tentation meant often for our good wee abuse , and take occasion thence to sin , and so wee turne it in the event to be our owne . as for our tempting our selves it is a reflect act , wee are the tempters , we are the tempted : t is not hard for a man to make himselfe a worse sinner than hee is . and is not sathan said to tempt us ? hee is ; hee is the grand tempter ; he brought sin into mankind first , and he is still by tentations keeping of it in , and increasing of it : sometimes , though seldome , satan tempts us and we joyne not with him : sometimes , and but seldome , neither we tempt our selves , and satan doth not joyne with us ; but most times our tentations are mixt , hee and we concurre and make one act of tempting ; the sin finished is his and ours too . sect . i. of satans tentations . satan at first sinned without a tempter ; for hee had no lust in him to draw him or intice him : having sinned without a tentation , and without any remedy , he sets upon man , & by his beguiling , he wrought upon that power he had in his will and man was overcome . as the case stands with us , satan could not hurt us , were it not for our lust . he did set upon christ , but found no matter in him , he had no power over him not simply , because in christ there was no sin , but because hee was also so supported by the eternall spirit , that satan had not to doe with him . eve had no sin : yet his tentations went beyond her , and her first listening to him and his syren song , was a sinne in her ; his first tempting her to the first sinne could not possible presuppose a former sinne in her to worke with and upon . t is onely the power of god , not of our will , that doth keepe us from the fiery darts of the divell : how farre satan can goe i cannot set downe ; onely i say that hee cannot goe so farre , as to force the wil of man by plain violence : will were no will , if it could be compulsed or constrained by any . it is held to be the priviledge of god alone , immediately to inflow into the worke upon that noble part , the soule of man ; much lesse is any created power able directly to turne and winde the will of man ; it is beyond the sphere of satan , and quite out of his element to reach so farre : but to trouble the spirits pote●tly , to raise the humours , to proceed by presenting matter immediately to the phantasie of man , is within his reach ; that the divell can doe , and therefore ( having leave ) hee is able to put those acts into a man , and to worke with power in the children of disobedience . in the phrase of the scripture it is said : hee put it into the hart of iudas to betray his lord and master : he filled the heart of ananias to lye to the holy ghost . the best is satan hath no kinde of command over , nor power in us to force us , and therefore the care of a christian is to resist him , and not to feare him : he is a coward and trembles all over ; fly not but stand , and he will fly : for satan must have a double leave ere he can say or doe any thing unto us . 1. hee must have leave of god , as we see in iob ; hee was faine to come morning after morning to have his commission renewed : god must bid him goe and doe , or else we need not care ( thus much ) for all his power ; hold in with god , and then let satan doe his worst : hee doth of himselfe wish us all evill , but for the effect how farre hee shall goe ; it is in the hands of god , not of satan ; according as we read , luke 22. 31. satan hath desired to have you to winnow you , as a challenger desireth to have one of the other side to combate with , so did goliah . so we see satan must desire leave of god to harme us ; our prayer then is , that god would not lead us into temptation : what a matter of comfort is this ? that our case is in the hands of christ , who is our head . 2. so he must have leave of us ; i meane we must give way to his tentation , else his tentation will be frustrate , so acts 5. 3. why hath satan filled thy heart ? hee doth there expostulate the matter with ananias , not with satan ; and askes him what he meant to give satan occasion to fill his heart with such wickednesse , wee must then thanke our selves if the divell snare us : he had a consent from our first parents , hee did wooe them to it , and hee must winne us to yeeld , else the sinne is his , not ours : i am perswaded that many men do discourage themselves over and above , by reason of the too much feare they have of sathan ; i would wee would feare god more and satan lesse , and then the divell and we should be lesse accquainted ; wee yeeld often out of a base feare : feare of yeelding occasions us to yeeld , when it is too much . many dispute it , how to find out the point of difference ; betwixt tentations that are ours , and such as are wholly diabolicall ; i thinke hee doth best who doth study how to resist them , rather than to difference them . that there is a difference i know ; but where the indivisible point of the difference doth stand , i know not : some tell us that a man may finde them out by their suddennesse , and because they are independent and not consequent of any former occasion : but to say that our lust doth not push out as sudden or as independent motions and suggestions is hard . besides for a man to determine the difference betwixt the independency and suddennesse of satans tentations , and our corrupt flying motions , i conceive to be a worke to hard for most men . and for the other note commonly produced , that they bee unnaturall and terrible it satisfies not : in that originall sin worketh unnaturally , and violently , and terribly , deny it who can , and where the act of our sinne ends , and satans begins , who can tell ? what needs all this if we reject them , whether they come from him or us : in the matter of justification wherein lies our salvation and our peace ; they are not imputed to us , no more being ours than we accept and assent unto . in a naturall corrupt motion : paul saith , when i doe that i would not , it is no more i that doe it : therefore no more is imputed by god , than is seene and allowed by us ; wee shall doe well then not to perplex our selves with needlesse queries which be satans , and which be ours : sith that we all find that the act of our owne minde , the motion of our fancy , the wishes of our owne will in those things wee have no reason to suspect satan hath any thing to doe ; i say , wee finde them to goe and come , to be in and our very suddenly , and without any coherence at all ; and the rage of our lust is terrible and violent of it selfe , and therfore passe that ; and be sure come the tentation which way it will , wee doe reject it and then wee are safe , it is not set on our score : if it come from satan it is no sinne of of ours at all : if from our lust , sin it is materially , but not formally , for the guilt is done away , in that we doe not allow it but abhorre it , as some are of opinion . sect . ii. of tentations which come from our selves . i confesse it is but now and then , that satan if he may bee suffered doth not joyne issue with us when wee doe deceive and tempt our selves : but yet the thing i urge is , that there is no sin that is committed , but might bee committed if satan were dead and buried . could one kill the divell ? yet you cannot name the sinne , that originall lust would not draw and entice a man unto . it is agreed on , that originall sin is ( virtually ) every sinne ; neither would god have forbidden all sins to man , if mans nature had not in it seminally sinnes of all sorts and sizes , and so much we have from christs own mouth , out of the heart proceeds evill thoughts , murthers , adulteries , &c. that , is all evill thoughts , what sinne worse than murther and adultery ? and may we not think that the holy ghost saith not murther but murthers , not adultery but adulteries ? to shew that all sorts , and so the worst sorts of murthers came out of the heart of man , yea , selfe murthers and all . neither stands our heart , that is , our lust , free from highest impieties against god ; and therefore those blasphemies , that is , all sorts , kinds , and degrees of blaspheming are said to proceed out of the heart ; sathan need not put them in , there they are , though he draw them not out thence , they will spout out of themselves ; so that though the divell did not owe men a spight , yet the lust of man may marre all , and will make some sinne all manner of sins whatsoever . i thinke the divell hath great wrong done him , when men to excuse themselves derive their sins from him ; when perhaps , satan hath not to doe in the provoking them to sin those things . he is not truly acquainted with the depth of originall sinne , nor soundly humbled , who thinkes he had never done those faults , except the divell had tempted him ; for a man hath in him all sins that be , ( at least potentially : ) indeed we read not of any mention made in the old testament of the sinne against the holy ghost not that original sin had not this sinne hid in it then , but i think there was not the occasion then of finishing and acting this sin ; for sin this supposeth greater light , as touching christ iesus in the gospell , than was set a foot under the old testament , and therefore i say that in lust then it was , but it was not drawne forth . how can it come into the heart now , if it were not there from the very first ? is there a new originall sin ? or a new kind and species added unto it ? was not the heart of man onely evill and prone to all evill ever since the fall ? out of the heart saith christ proceedeth blasphemies : what ? some , or all , if not all ; which are excepted ? and why those rather than these ? if all , as truth is : then blasphemies against the holy ghost , comes out of the motions of mans heart ; all this is to shew that there is no new sinne which hath not ever bin radically in our lust and nature , else we are more in adam than ever all men have bin ; but all have equally sinned in adam , and therefore originall lust is equall in all ; perhaps by our default we doe ad new strength to originall sin in us , but for the kindes of it , originall sin is equall in all , and there is no sin but lust had it in ever ; and my conclusion is , that a man doth carry fire in his bosome , which hath enough in it to kindle any sin , though the divell should stand by and say nothing . we all read that the heart of man is deceitfull above all things , yea , above the divell , why ? because satan doth not so know the thoughts of our hearts as wee our selves doe : as also for that satan cannot come within us to deceive us , except ( as i have said ) our hearts doe give some way unto him ; how true is that then , that every one is tempted when hee is drawne aside , and enticed by his owne concupiscence . sect . iii. of mixt tentations wherein satan joynes with us , and wee with him . the next are such tentations , wherein either satan begins to us , and wee pledge him , or wee begin to him and hee joynes with us ; when wee by discontent , or other inward motion , as by offering our selves to some outward occasion , expose our selves ; then wee doe light a candle to the divel , then we begin : but when satan doth make the offer , by moving the fancie with thoughts within , or by proposing some object without , and wee entertaine him , then he doth begin to us : these waies are ordinary , and it is but rare that the divell will not interpose . hee dogs us up and downe , and waites upon his opportunities , by sin to devoure us ; and now because we sin few sins where satan hath not a hand , and satan seldome sets upon us indeed , but more or lesse wee hearken unto him : therefore understand , all that follow to-bee meant of those tentations where lust and satan joyne hands , the cheefe hand is from our selves , the principall lyes in our owne lust ; without us satan could not have his desire ; but wee may and doe finish many sins without satan : the cause of those sins is in us , whereof the occasion is from him , and so we finde that people of god in the confession of sins ( we have in the word ) doe never so much as touch upon the divell , as knowing that to bee but a bare excuse . indeed eve who had not then her heart wrought upon , put off all upon the serpent , but the saints charg all on themselves . david was by very importunity of the divell wonne to number the people ; the text saith , satan provoked him : but yet we see when hee comes , to confesse , not a word of satan ▪ but al is his own , i have sinned greatly , i have done very foolishly , lord forgive the iniquity of thy servant . when the saints were to speake of the sins of others , it is often found , that for their encouragement they make satan an agent : he is not then left out : as christ rebuking peter , get thee behind me satan , because christ saw , satan was too hard for peter , and wrought him to it : and so paul , lest satan tempt you for your incontinency . but when men are on their owne sins , all is laid on their owne con-nate lust , nothing said of satan : he perswades us we yeeld , the amends is in our owne hands . now the better briefly to unfold the nature of these tentations , i meane to deliver my selfe in these short questions . 1. what a tentation is . a tentation is the moving of a man to some sin , either by or without the senses with a reason to enforce it : it is when lust and satan doe suggest , perswade and instigate a man to the committing of some sinne , with some shew of reason . every thing is as it is received , that is , a reason which is so taken , else sin can have no true reason for it : who can imagine that there is any reason in it , for a man to doe that which in its nature and desert casts away his soule and body for ever : but yet the tentation would never take , except man , a reasonable creature were brought over by some reason in appearance . paul cals sinners absurd and unreasonable men : neither can they give a reason for any sin they commit , but because our apprehension is corrupt , and the ●●culty of discerning is lost , therefore satan may with ease put fallacies upon us : and under a colour of dealing wisely , leade us into a fooles paradise . our onely way is then to beleeve , that there can bee no reason given for sin ; and that it is nothing but very skill in our great adversary to let in his poyson . come and let us reason with god , and not with the divell : and then wee shall soone espie the folly , that is in reasoning with lust and satan . sometimes wee are tempted to sin , and when wee once yeeld then we are tempted for sin to doe this , or that , because wee have thus sinned : when a man is once in a sin , then we are apt to fall into tentation of discouragement or worse : that now it is impossible to get out , i might have kept my selfe when i was well , but now there is no hope it is in vaine now to strive , and so the tentation is made a snare , or else to find some end by some other wicked course and fearefull enterprise , to breake out of sin by some other sin , and this indeed is all the reason that is for sinning . who are subject to be tempted . no man free , our apostle saith , [ every man is tempted being drawne aside , and entised by his owne lust . ] the best men are often tempted , and that when they are at the best : satan was neither ashamed nor afraid to set on the lord iesus himselfe ; his malice is mighty towards the godly , and if hee can but get one of them downe , he is made , he hath enough by the end to weaken the hearts of weaker christians , to discredit the gospell ; and the best men are apt to be lifted up and carried away with some pangs of spirituall pride , and then they are in a foule way for one tentation or other , there is as satan thinks something to be had thence . theeves rob not out-houses where there is nothing but dung or straw , the godly have in them the riches of the spirit , gold and silver , and that makes the divell to carry an evill eye to them , and he is ever sicke to ruine such a christian ; and god who sits moderator in all our tentations , orders all according to his holy wisdome ; if he suffer such to be tempted , it is for their good , to let them bloud to purge their choler , to fit them for himselfe . pyrats set not on an empty vessell , but on merchants laden as deepe as they can swimme . doe not dreame that any perfection shal priviledge thee frō being tempted : thou that art a spirituall man , consider with thy selfe lest thou be also tempted , and so tempted as overcome ; that must be the apostles meaning , no man can say when he is tempted that hee shall not bee overcome , in and by the tentation : he then is wisest that doth keep off tentations all hee can ; and that way goes s. pauls exhortation : hee that thinkes that hee is so good that hee ought not to bee tempted , or so strong , that hee need not feare to bee tempted , hath need of a tentation , that by experience in himselfe hee may prove what hee ought to have found in the word , that of our selves wee have no strength , that our goodnesse is not our owne . watch and pray saith christ , lest yea fall into tentation . leade me not , must every christian say , into tentation ; of our selves and of others , wee must not iudg rashly , as though either wee or they were not good , because frequently and greevously tempted ; every man whilst hee hath lust in him and divels about him , must bee in his armour , have all in a readinesse , ere he be a day elder ; a storme may come : ship-men when in a calme , or at an haven , use to looke to their tacklings , make all sure against a tempest : no grace , no place can exempt any living wight : wee must take our turnes and it is our best to bee arming and preparing ; what ever is past , all is not past , a thousand to one the fits will come againe . he went away from christ but for a season , and after a season hee came to him , and will to us : the elder wee grow because wee have most faith , the more ( usually ) and the stronger are our tentations ; when we are seasoned wee heare of those tentations which we had no acquaintance w th when we were green ; we shall not have more , but we shall have as much as wee can beare , we must bee put to it to the very backe , and after some greater matter done , either for us or by us : it is common for to heare of satan , as in a iehosophat , he fell ; so did b asa after god had done great things for them ; and when peter made that c noble confession , d satan begins to be both bold and busie with him presently . make a stand then ; as we may and must fly from the outward occasions yet from our lusts within , or our spirituall enemy without ; wee neither may , nor can fly , except we flye to heaven . how tentations to unnaturall sinnes , may bee said to come from our owne lusts . a man is to expect if hee live out his daies , to be urged to all sinnes : to the breach of every branch of every one of the ten commandements , he is like to runne thorow them all , more or lesse ; and for his faith , lust and satan cannot abide faith , and we must arme our selves for all assaults that way , wee shall bee put to it , in respect of every article of our creede : satan and our owne lust will try , whether they can bring us , to question all the articles concerning god , concerning christ , or concerning the church . but for sinne against nature , it is not so easie to see how our owne lust may bee said to move , and to entice us to them : i may say , that all our tentations if they may be let runne , will become unnaturall , they will end there in something , which is unnatural touching god ; as atheisme and blasphemy ; or touching men , as others or our our selves , as unnaturall killings , selfe murthers , pollutions against nature , passions of dishonour and the like : satan hath no naturall affection in him , nor lust ( as lust ) hath none neither : satan hath no naturality in him , for he lost all in his fall : the law of nature was not given to him , hee was not to hold order and termes of civillity and humanity amongst men , and therefore there was not use of any such law to bee given to him . all wee can say of him , is , that satan is kept under , held in awe by god , restrained by feare within , and ordered by gods providence without ; it is awe , not naturall law that keepes satan within bounds . man hath indeed in him naturalnesse , but lust which is our originall sin , hath no naturall affection in it : some sins then are called unnaturall , because they are against the law of nature in us , which law of nature is no part of originall sin ; for in it selfe it is good and the very unwritten law of god , which law of nature as it is now in us , doth neither see nor greeve at all sinnes , but only at some greater sins , which sins are therefore called unnaturall . in every man there are two things ; the law of nature is one , originall sin the other ; for the law of nature some say it is a relique of the old image left in adam , i thinke not : for then man in adam lost not all the image of god , then in man by nature there is some peece of goodnesse , but the frame of mans heart is onely evill . there is none that doth good , no not one , wee are all together become filthy . then it would follow that man brings w th him of his own into the world , the seeds of vertue , some roots of goodnesse , which is pelagianisme , and condemned by the church of god. the seeds of vertue are not ( saith prosper ) in the soule of man , because they are utterly lost in the first sin of adam , neither can wee come by them , except god who first gave them , restore them againe ; i thinke rather to say , that in things usefull to hold in the wild lusts that be in man , god presently after all was lost by the fall , ( all and every peece of the image of god ) i say to maintaine discipline amongst men , god planted in the heart of all mankinde , an inward law , checking many sins against god , but more against men ; and accordingly god hath made a fuller and greater revelatiō to nature in the things of the second table , than in the first : and what else is meant by the phrase , where speaking of the power of nature , to see into the booke of the creature , it is said , god shewed it unto them , viz. by the law and light of nature which god hath given to all men , as men ; they shewed it not to themselves , god is said to shew it unto them . now then to come home to ou● point sins against nature are such , as are against the law of nature : lust hath in it all sins ; and when it is so great and breaketh out so grossely that nature cries shame of it , why then wee call that sin an unnaturall lust a sinne against nature ; which sinnes have their roote in original sin , and would shew themselves and appeare were there no divell , albeit herhaps not in that manner and measure : as wee see some men who cannot bee said to bee haled to it by the divell , but onely by their owne wicked lusts , who when their lusts are in , care no more for wife , children , friends , brother , father , than they doe for a dog ; are moved no more with the teares of their owne bowels , than with the whinening of a pigge . let lust alone , and without any help from satan , it will make a man give over to bee a man : shake off all humanity , go beyond all shame , all sense , put off all naturall affection , deliver a man up to obdurate heart , not discerning betwixt good and evill , either in morall or naturall respects , as paul shewes ; how some men put off all manhood , become dogs , yea worse than dogges ; for dogge with dogge useth not to commit filthinesse , and some women shaketh off all woman-hood also : for there is no who with lust , for were it not for the watching providence of god over us , and the restraining power of god with us , and the law of nature in us ; men would fling out into all kind of wickednesse , there would bee no being , no living amongst men ; we would all bee such fooles as to thinke with our hearts , and say with our mouthes there is no god. originall sin , hath all atheisme in it : there will bee nothing but murther amongst us : husband would kill the wife ; and wife the husband , father son , sonne the father ; brother , brother , caine , abel , our houses and townes , would bee full of parracides , and fratricides , and men would doe execution on themselves as common as might be : oh the bottomlesse depth of originall sin ! our own lust is a fearefull murtherer , it comes immediately from satan at the first , and he is a murtherer from the beginning . men would bee wolues , beares , tygers , divels , one to another : neither would any shame keepe men and women from monstrous adulteries , most infamous uncleanenesse , incests , rapes , beastiality , what not ? looke wee what is in any man , that is by nature in the heart and lust of every man , were it not for god restraining , and natures law curbing : should our originall sinne be drawne forth and let out , we should all doe as caine did , as absalom did , as ammon did , as the sodomites did ; for what sin soever is forbidden in the word , and hath bin ever practised in the world , that sin every man carries in his bosome : there is no man but is of himselfe a dead dogge ; for why should god forbid that in the word to all , if the nature of all were not subject to it ? bestiality ( the foulest sin ) is forbidden to thee as well as to any other ; therefore it is in thy corrupt nature , as well as in the nature of any other : besides wee are cut all out of the same cloth , we are al alike in the guilt of adams sinne , one man hath not sinned more in adam than another , and therefore our originall sin being the penalty of adams sin , must needs bee one and the same in all ; where the cause is just the same , there the effect must needs bee the same , originall sin then by nature is no more , no worse , in one than in another ; it differs not so much as magis & minus : in some what by reason of the tempter of the body , education , occasion , tentations , influences of gods providence , and chiefly by reason of the liberty of mans will , ( man having his will at some command to sin , ) i say by reason of that and other things , lust is drawne forth more in one than in another , and more to one sinne than another , and that breakes out in the life of one , which doth not in another : but as the plot of all diseases lyes in the humours of the body , so for certaine in the lust of the soule : there is in all a kinde of pronesse , a very aptitude to the worst of sinnes . i know that the power of man is finite , and no way able to runne upon divers horrible impieties in all extremitie at once , chiefly sith many sinnes in the act doe crosse one another , ( though all concurre in the roote as in a common center ) but yet now one then another : there is no sinne under heaven , but man is subject unto , by turnes chiefly ; should the lord give satan leave to blow the fire , and to baite our lust , man would presently shew himselfe in his colours , and sinne many divelish sins : that which is said is true , that there is no sin , so bad , so base , so unnaturall , but mans nature is , if no enclinable to it , yet capable of it : if the sin bee but so , so , an ordinary crime , that then our nature is inclinable to it : but if most unnaturall and most abhorrent from the principles of nature , yet wee are capable of it in some degrees : lust is of it selfe past shame and past sense ; i may adde that though at first sin against nature sit not with us , tast not of our nature by reason of that law and light that is in us ; yet after a little space , when lust hath overcome the law of nature , a man is as sicke after sins against nature , as hee was after common sins and worse , for the greater and fowler a sin is , the more headlong is our lust after it , wee being by originall sin , most eager after those transgressions which are worst : an ordinary stomacke is most ( of it selfe ) earnest after usuall dyet that is wholesome ; but wee see a custome brings children to eate coales , and an humour in the stomacke , makes young women eate leather to choose , and what more usuall , than for breeding women to lust after such things which would make the stomacke of another to rise : so i may say , that as long as our lust is kept in , and held downe , it is for ordinary faults , while the law of nature can rule it against the force and cunning of originall sinne , such unnaturall , passions seeme to finde some antipathy in us ; but when by custome , occasion , or tentation , lust shewes it self and the light of nature can doe little , why then man is not onely capable of unnaturall sins , but inclinable to them , and more impudent and impotent that way than after other sinnes . as wee see ammon is sick after his owne sister , an unnaturall crime , and hungers more after her than ordinary ; and caine had rather kill his owne brother than any man else in the world had there bin any . many are more mad after hee lusts , who care not for shee lusts : as in sodome we see lots daughters were not worth the looking after , they must know the men ; they went after strange flesh saith iude , strange in their sex and kinde , so paul saith rom. 1. 26. that women ( more shamefast and modest by nature than men ) did not care for the naturall use which they had lawfully , but changed it into that which is against nature ; thus we see delights against nature are ( when originall lust is let out ) more looked after than naturall ; our corrupt affections are not more capable of , but more inclinable at last to unnaturall sins , which they did stare at at the first : as long as the law of nature doth fight it out against originall sin and can carry it , we love not to heare these sins named , but when nature in the law of it is suppressed and our lust rules all , no sinne in such request as some unnaturall sinne or other , these passions of fedity and dishonour doe then burne , as it is in saint pauls english : wee reade much of ganimedes , and the jest went of nero and his sporus ; that it had beene well for the world , if domitius neros father had had no other wife : in a word , a man whose originall sinne is kept in order , doth but hunger after sins of ordinary quality : but when nature is out of office and lust doth all , men will then long after unnaturall lusts : passions worke more strongly the wrong way , and the streame is most swift , when it is not in the right channell . and in the other passion of bloud , how men do put off all naturall affection wee see it ; for men are more cruell ( when they take ) to their own children , their owne parents , than to any enemies , aye the fire of a mans unnaturall sins are not satisfied , but with a mans owne bloud ; and many thinke to lay this divell by killing themselves , who have not a thought of murthering any body else . oh that men could once come within sight of the depth of their owne lust ! man would then learne not to bee so bold with occasions of sin against nature ; what if at first nature doth even spit at them ? yet if once they fire and take , they worke strongly and come with a greater swing of delights than naturall sinnes doe , and therefore i would we could learne as to be humble for our originall sinne ; so to thanke god for keeping us and ours , that those unnaturall courses have not bin , and broken forth in our persons or houses to our shame and scandall , as have bin done in houses and families of better than our selves : and to pray that god would keepe us , as from all other , so from taking after unnaturall passions . what if wee have grace ? yet sith these sinnes are not sins against the holy ghost , t is possible for good people to bee infected with them : as long as we have originall sin , we want but occasion , and a tentation , and gods permission , and then we fall ; sith originall sin is the same it was , and was at first the same it is now : there bee perhaps new actuall sins , because never drawne out into practise before , but no new originall sin , originall sin is but one , and it is the selfe same in kind and degree , in all persons and at all times : it may and doth in some beare new fruites ; but it never had , nor hath , nor shall have new rootes : it ever had in it the rootes of all sins , and it can never have but the rootes of all . wee must ever stand bound to the goodnesse of our god , who hath so kept us hitherto that we have not broken forth into more and into worse sins than we have . there is no abhomination so prodigious , but our originall sinne would quickly water at it ; it is his meere favour alone , who hath kept us and our families from occasions of such sins , or such occasions from us . blesse god then , that caine hath not killed abel in our houses : that ammon hath not defloured our tamar , that our absalom , hath not been the death of his brother ammon ; 〈◊〉 , that our brother absalom hath not sought our lives also ; that reuben hath not gone up to his fathers couch . what are we ? what are our fathers houses , that we have beene preserved in our houses from such scandalous sins ? are we better ? are wee so good as these fathers were ? should god sit still , and the law of nature stand still and looke on , and let our originall sin , our lust within shew it selfe ? the next would be sin upon sin ; against scripture , against nature , no bonds , no bounds , would hold us worse and worse still ; with greatest violence we should long after the greatest sins , and the end would be a reprobate sense , from the which good lord deliver us . the summe is , that the cause why wee feele not such pronenesse to the sin against nature is , not because originall lust is not as prone in it selfe ( if not more prone ) to those sins as to others , but because there is by god for necessary causes a law of nature superadded to originall sin in all mankinde , holding us off from such unnaturall passions , which law of nature doth suffer when such sins are committed , and therefore the apostle fitly cals them passions ; as water suffers when it is made hot , and therfore as long as the law of nature is not suppressed , a man is not patient about such lusts : but when our lust hath gotten the better of natures law , then to what sins are such men more eager , than to those ? therefore such lusts are by the apostle stiled , the lusts of their a owne hearts . we said with st. paul that god doth deliver men into a reprobate sense , and then they fall into such lusts . here a doubt may arise , whether such sins are done onely by those who are reprobates , sith one would thinke , that this reprobate sense were onely in reprobates , and therefore so named . this is i confesse out of my way , yet because i would not stumble any mans conscience , i am bold to speak a word to the point , and the thing i affirme is , that unnaturall sinnes are done sometimes by such as are no reprobates : and i thinke there are many reprobates , who nein all their lives committed and acted these sins . it is a fearfull estate to be cast by god into a reprobate sense ; and the danger is so much , that hee is not himselfe , who dares to venture on such rocks because some onely escape . there is no sin ( except the sin against the holy ghost ) but an elect person may commit , all sins else may stand with the grace of election , but this reprobate sense , is not that sin against the holy ghost what ever it bee ; what ever a man may repent of may stand with our estate in christ . now to say that this is a condition which admits not of repentance is hard , neither can it be proved , and 1 cor. 6. instance is given in one of the worst of all unnaturall sins , and yet the apostle saith , such were some of you , and they were elect , repented , and are now in heaven : god forbid then , that we should bee so s●uer to the conscience of man , as to thinke that all those rom. 1. and all others like to those who are in gods iustice for a time given up to a reprobate minde , are past all hope of reconciliation and salvation . there is a sacrifice for those sins , some have gotten out of that estate and others may . it is then called a reprobate minde ; not because it is the minde of none but reprobates ; but because such have in regard of their present condition , a mind ( as one saith ) rejected , disallowed , abhorred of god ; yet not a mind past all hope of cure and recovery , or if you will a minde as another speakes worthy of reprobation , making choice of matters reprobated : wee have a phrase in st. paul , that christ is in you , except you bee reprobates : but such are in such an estate , that except they get christ into them , it is all one with them as with reprobates ; they are ( as it were ) for the pre●ent in the state of reprobation for any goodnesse that is in them , but reprobates they are not , and as beza notes , the scope and dispute of the apostle will not beare this sense , sith hence hee proves that no man can be justified by the law of nature , because it is in all men to breake the law of nature , and that the apostle proves by this , that all men , except god stay them , all run on to a reprobate minde , by a reprobate minde then he will have meant a mind , going against the dictates of conscience , and the principles of nature , out of which estate it pleaseth god to call some to grace : god doth call in some that are cast farre behind hand by their sins ; and therefore we must not say that there is such a point of sinning , that no man doth ever come backe from it againe , for no man goes so far but hee might have done worse and gone farther ; and therefore when and where can one fix the measure to rest , that a man going so farre can never come to good againe ? there is a fullnesse i know of sinning which some must come unto , ere the iudgement can come on them ; but that all who fill up sinne or sins to the height are reprobates , or that none are reprobates , but such as make up the extremity of sinning i deny : for the conscience must have some where to rest , and to pitch a degree of sinning , that hee that comes not to that degree may repent , and returne : hee that comes to that degree of sinning and may not returne , would trouble the wit of the acutest disputer in all the world . neither doth indeed the greeke word properly carry the sense of one cast away , but of one reproved ; not as contrary to the word elect , but as contrary to the word reproved : so paul useth it , 1 corin. 9. 27. lest i my selfe be a reprobate , that is , reproved ; for paul knew full well by confession of all papists , that hee neither was nor could be a reprobate , and the learned borgius expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reprobates minde to be a minde , that no man hath cause to glory in , but rather to be much ashamed of , which is indeed the right and full sense of the greeke word . roffensis therefore is in an uncomfortable errour ; who writes , that when a man is hardened as pharaoh was , or given up to a reprobate sense , as those of whom saint paul speakes , were ; that god doth cast them off for ever without ever tendring to them the offer of his grace again : that god doth forsake some such is true , but that hee doth forsake all such ( which is his assertion ) is false . and sundry learned amongst the papists have a dreame ; that when a man comes to such a number , and such a measure of sinnes , then god is bound in iustice , not onely not to give him ( though that were too much ) but to deny him favour and grace ever after , aud so ( saith abulensis ) it is all one as though such a man were already actually in hell . this unsound and unsafe opinion is also confessed to be held by great divines amongst them , as by tapper in art . to cast all into a briefe ; i say that god is not bound to give place of repentance unto dispisers and breakers of his covenant . 2. hee may in iustice absolutely deny it them , and many times doth : as to caine , gen. 4. 11. to esau , heb. 11. 17. to corah and his complices , num. 16. 27. to ananas and zaphira , acts 5. 5. and infinite others , 〈◊〉 saith aquinas , god ( if he will ) may doe it , for no sin , but for to punish originall sinne onely . 3. god doth give place and time , and the grace of repentance to most indurate sinners , and to such as for the just guerdon of some former sins have bin given up to a reprobate minde , and albeit such bee farre spent , yet they are not past cure , the disease doth admit of a remedy , the sin is not the sin against the holy ghost , it is pardonable by a kinde of violent worke of the law and gospell , by a strong and compacted force of the spirit of god , such hurts are sometimes cured , and such sinnes are healed ; and therefore to avoide the blow of satans tentations that we are in a reprobate mind and therefore past all remedy : let us say , yet there is hope in israel concerning this sin ; repent wee and returne and god will shew us mercy . for though god may leave such a man utterly in his sins , yet that he must and will give men up , when their sins are come to such or such a passe : is a doctrine fit for none to teach but papists , whose religion was and is , as luther once noted , a slaughter-house of the conscience of man. quest . what be the remedies against tentation . they are either generall , or else particular , for some certaine cases , as for the generall , there are rules to be observed ; some before , some in , others after the tentation . generall rules and remedies for prevention before . all i cannot , neither would i if i could , the chiefe are : 1. beware of spirituall pride , the disease of such as have something to be proud of : for when men grow into a big conceite of themselves , then there needs a tentation to pricke the bladder . swelling in the body is a dangerous symptome , t is no lesse ominous to the soule : for if once wee come to please our selves with our well doing , the heart presently swels up into a puffe of spirituall pride , which is the greatest enemy to the free grace of god , that is ; which spirituall pride is usually cured w th a spirituall fall . see in the stories of the saints in the blessed bible , and we shall finde that their pride of spirit hath ever likely had a fall ; it was for the pride of wit that those rom. 1. were given over to passions of dishonour : walke humbly with thy god and feare nothing . what was in adam , is rife in us still ; yee shall bee as gods was his disease and it is ours ever after . 2. the next thing wee must see to is , security , and here the precept is , watch : when men thinke there is least danger , then the danger is greatest ; sin and satan are ever watching their oportunities , which is , when we watch not : and is it not fit sin and satan should bee let loose upon us , to feare us out of our security , and chiefly such lusts as fire the conscience . a man in a swoone must wee know bee rubbed and chafed , and some staring lusts which will trouble the spirits of a man and chafe his very soule , are a fit of burning fever to cure this spirituall lethargie . security will rust us , undoe us , and eate out all that good is out of us , and if the word will not doe it , nor a crosse will not worke it ; then comes a sharpe tentation to see what that will doe , and if any thing will first awake , and then humble the drowsie and sleepy heart of a man , it is some vexing sin or other . 3. wee must not abuse any mercy what ever it be , for that bringes in a tentation : hee that will not use lawfull things lawfully , it is just with god that hee should , and ten to one hee shal fal into the unlawfull act of the thing abused . bee it wife , or name , or goods , or any mercy , if wee abuse it and doe not use it aright : the next is to bee set upon with some act of sin in the matter it selfe . what ever wee enjoy , if we enjoy it not holily and thankefully , we shall bee sore tempted about it , in one sinfull veine or other . 4. looke not disdainefully on any sin in another , bee the sin what it will , bee the sinner who he will , our nature stands not free from the same , we are subject to that very malady and to punish us for looking upon the fals and faults of others with scornes ; first or last wee are like to bee tempted to and with the same offence , that we may learne to know our selves , and to bee more mercifull to others , against another time . a common thing for a man out of passion , not compassion , to let flye at anothers sins to day , and to fall , or bee ready to fall into the selfe same sin to morrow . we find that we are sollicited to a sinne , that we never yet from our youth felt any motion too till now ; to let us see , that we beare about us not only the rootes of those sins which our complexion hath enclined us unto , but also of those sinnes wee never thought of , nor dream'd of , that so wee may learn to consider others in their corruptions with meekenesse to day , sith it may bee our case to take their turne to morrow . 5. keepe off from us , and our selves off from all occasions of any sinne , to rush into harmes way , is to tempt our selves , and to tempt satan to tempt us . he that will dare to runne into the mouth of any sin , he doth conceit that hee is free from that sinne , and the next newes hee heares is , to heare of that very sin , that he may know by experience what a creature man is ; keepe and doth not he who ventures on occasions of sin , take himself free from the danger of that sin ? whereas the very deed is , that the man who doth dare to venture on the occasion of sinne , shewes that there was in the heart an implicite likening of that sinne , though hee neither thinke it nor feele it , but rather dreame the contrary ; for when the occasion is once afoot , then presently comes in mighty provocations to that sin , and then the hidden corruption opens and manifests it selfe : it is our wisdome as we would shun sin to avoid all occasions of all sins whatsoever : for if wee will not keepe our selves from the occasion , god will not keepe us from the sin ; and if god do not keep us , we cannot be kept , we cannot , we will not choose but fall . 6. keep all our armour about us , and put sin and satan out of hope : the divell is wiser , than usually to tempt where he hath no hope to speed . iudah went about an honest businesse : yet because hee tooke not his armour with him in the morning , he fell ere night : we must carry our antidotes about us , because wee walke in places that are infectious ; and chiefly we must see to our matters in sins wee are given unto , if to pride , then goe not where fashions are , without a commission and weapon ; if wee be apt to quarrell , goe without a sword , and when we have not our weapon about us , wee shall not bee so tempted to brawle ; if to the lust of unelcannesse , come not neere the doores of her house , and that will keepe our hearts free , having our hearts still an end full of serious meditation of the presence of god almighty ; sith our nature is so apt to be tempted by our lust , and we are so soone afoot after every sin , that like children wee had rather be in the dirt than in the cleane : have wee not cause to looke after these directions , and such as these are , that we may not be lead into tentation ; that our lust may not draw us aside frō god , and entise unto evill . 2. rules for the remedy in the tentation . to him that would know what hee is best to doe , when the tentation is come or comming , we prescribe him to follow this order . 1. to make a right use of it . 2. to get by good meanes out of it . for the use to be made of the tentation , doe thus . 1. know that the tentation is suffered to come upon us by god for our humbling , whether it bee to commit a sin , or , to despaire for some sin committed , when it is to some fault , as in this case most times it is , which is against our mindes and to the trouble of our soules : god he knowes that if any thing under heaven will humble us , this will doe it ; what else will so gaule and cut the heart of a christian man ? what else will so set us a praying , a whining , a watching , a fasting ? this hee see , will even vile a man in his owne eyes , and make him base to himselfe : this will season and fit us for gods building , and the use wee are to make of it , is ; to see our selves what we are , and to looke up to christ iesus : god sees and wee must see : that wee cannot well come to heaven without such a purge and therefore wee must joyne with god , make his end , our end : hee doth it to breake us and humble us , and wee must humble our selves : humbly our selves saith st. iames , and god will exalt us ; it is to humble us and doe us good , when ? in the latter end saith the text : this is not done in a day ; and therefore we must waite gods time : it is a plaster and it must lye on some time , if god meane us any good , the tentation shall not over straight , but hover and hang about us some long time , some good space . god doth drive out one naile with another , pride with a tentation of lust , but this is not done in an houre , if it be somewhat long a doing , yet it is worth our while . let us stay and waite upon god from whom commeth our humiliation : the cause of a tentation is pride , the use of the tentation is to take away our pride : there is great dispute which is , and which is the way to finde out our master-sin , but when all is done , pride is the master-sin in all . wee all hold of adam in capite , pride was the first and and great sin in adam , and so it is in all his see , wee had our lust from him ; he his from the angels ; the sinne of sins in the angels was pride ; it gave them their fall ; so it was in adam , it gave him his fall , and so it is in us . there is we say in trees a master-roote , and that roote in originall sinne is no other than pride ; indeed there is in most some other particular streame and vaine , which carries , one , one way , another , another ; arising from complexion , education , condition and other causes and occasions , which often varies as the temper of our bodies , and the order of our estate doth change ; and this yeere it is one sin , seven yeere henc ( as every seven yeere there is a sensible change in the humour of the body ) it is another , when poore it is one , when rich it is another sin ; but that sin of all sins which goes thorow all the race of man kinde is pride , the universall and general captaine , sin , in all the world : vnbeleefe may have that name and be well called our master-sin , in respect of our iustification , instrumentally taken , because it hinders our union with christ : but the chiefe sin , which is our greatest morall vice , and carries the greatest straine and power with it in respect of sanctification , is this same sin of pride , and spirituall pride is the pride of all prides , all other sins doe a kind of homage to pride , as to their king and lord. austine hath it , that the romans did forbeare many vices that carried shame with them , and did many commendable acts , and all to serve their sin of of vaine-glory : and a scipio by name and b others , did abstaine from that which their nature would have beene right willing to have enjoyed , and all to keepe their name , and to maintaine their credit , and outward reputation amongst men : so that all other sins doe as it were vaile to this , and therefore god may bee said to resist all other sins , but this sin he resists afarre off ; he cannot abide the sight of it , and so wee say that god doth use to give us up for some time , in some measure , to some base tentations , he lets out some vile corruptions and why ? but all to take down this sin of pride ; it is say wee all little enough to humble us : affliction without the true sight and sound feeling of some of our corruptions will not doe it : a man is then humble , when hee is humbled before his originall sin , and amonst all the bitter fruites of that cursed lust , pride is chiefe , and doth play the rex amongst the rest : other sins that wee ( speaking from feeling ) doe call our master-sin or sins , our predominant lusts are but made use of by god to humble us , and to eate out this dangerous sinne of pride ; and therefore it cleares it selfe , my thinkes to say , that this sinne of pride is in every man his cheefest sin , sith other beloved sins are let to have their swing in men , all to master , this master of sins , our pride . the use then that wee are to put our tentations unto when they come , is : to humble our hearts , to abase us , to pluck away the feathers of our pride . 2. the next use wee are to make of our tentation , is ; that we see a mercy in it whatsoever it be , if wee feele nothing but what is common to man , and others have had and have the like , we must learne to beare it with a kinde of impatient patience ; why should not wee beare what others beare , what are wee ? is our nature better than others ? here must bee a kinde of content , else it is like it will be worse yet , else as yet , we are neither truly nor sufficiently humble : it must teach us to thinke better of others , than of our selves ; and wee must learne to render thanks to god , considering what our deserts are , and what our nature is ; that we are no worse , that wee are broken out no more . 3. the last use is , that we must consider a providence in it , in that we are kept from sinning , by being tempted for sin , god doth suffer us to fall into the thoughts and affections , that so we might not fall into the outward deed and action of sinne : better have a motion in the wil , than the will and the deed too ; the will is taken for the deed in good things , but not in sinne , for that gods accepting and rewarding our good deeds , comes out of his grace and favour ; it is a matter of mercy & drawes out of the merits of christ , and therefore god may , and doth many times take the hearty will and desire for the deed : but in sin it is not so , for there the punishment is according to the desert , and merit of the sin , it is more or lesse , as the desert of the sin is more or lesse ; now there is more guilt in the act and will too , than is in the will alone : evill workes really deserve punishment , and the punishment is never more than the guilt that is in the sin , and therefore the will is not so bad as the deed : there be more degrees of malice and evilnesse in the act , than in the purpose alone , and therefore of the two , it is better to have it in the affection within , than in the act without , too chiefly when the thoughts be such as we cannot abide , doe not allow , but abhor ; we fall soonest into the outward act of that sin , which thrusts in upon us on a sudden whereof wee felt not the drawing tentation first within : had david bin haunted with pestilent and violent suggestions & motions to adultery and murther , he had then felt those corruptions to have beene strong in his flesh ; his care then would have been , to have beene earnest with god by prayer , to be pardoned , healed and preserved ; and so hee had found such strength , that hee would not , nor should not have done those faults : what if we finde that wee doe loath such lusts when they begin to fire ? yet we must not stay there as though it were impossible that wee should ever fall into the sinnes themselves : david would have taken it in as much scorne as another , had one spoken before to him as touching adultery and murther ; our disliking the inward motion , is not thorow enough , except it bring us on our knees and beg of god , that it proceed no further , and so we see by accident , it is a mercy to be held under some such profitable tentations , and wee must make this mercy of it : that the tentation drive us to god , to keepe us from finishing the sin it selfe : our tentation must bee a meanes of our prevention , we must take it as a warning peece to arme us against falling into the foule fault it selfe . the second maine branch , is , how we should get the tentation off , and draw our selves out of the snare , and here we are to show what wee must not doe , and then what we must doe . 1. we must not dispute with sin nor satan : satan when they came to arguing ; was too hard for our first parents in their innocency , when they had wit at will , and their reason , at command , and now that wee are as we are , we loose all if once wee begin to enter into disputation with such an old sophister and crafty fox as satan is ; and our owne lust is the greatest , both deceiver and distembler in the world . he ( as one saith ) shootes with satan in his owne bow , who thinkes by disputing and reasoning to put off satan , our reason is corrupt , and on his side , and it will betray us into his hands . 2. wee must not flye away from satan , a run-away never makes a good conclusion of his tentations from idolatry : and from adultery and fornication wee must flye : such sins are best conquered by flying , and we are to hold our selves from all occasions of all sins whatsoever , when and where we may doe it without offending of god ; but from the divell it is neither possible nor lawfull to flye from him ; not possible because the divels are exceeding many , and they are spirits and there can bee no flying from them ; nor lawfull , because wee are bid to resist him , and therefore forbid to flye from him , and then againe , because it is a kinde of service done to satan , a yeelding to him some kinde of worship , sith that it is to feare him ; and we are commanded to feare god , and not the divell . a feare there is granted , so as to send us to god , and to the use of gods meanes : but such a feare as to make us run , ( a fainting feare ) is unlawfull and dangerous ; and after a sort a serving of satan the deadly enemy of the lord iehovah . make the case thus , a man is on just occasion alone , by himselfe , aye in the darke too , and hath reason so to be : now sinne and satan let flye at him with their fiery bloudy dartes ; here wee must not runne , not avoid the place , it is a kind of serving satan , and a yeelding to the divell , god is angry with it , and it is often the way to great danger ; what if by this shifting the roome , we finde ease for the present , yet it is but his skill , like a lightening before death , it leades us securely into the hands of the same or some other tentation ? what must wee doe ? even stand it out , hold there , as we have a calling to be there , what if wee quake ? better quake , than serve satan , better tremble every veine than sin , better dye in the place , than flye from the place , because it is a flying from satan , and hee that in this sense flyes from satan for feare , seemes to distrust gods providence on him , for that particular . thus far for what wee must not doe ; now next is , what we must do , and here we have many things , the heads are these . 1. the first thing is beleeving ; get faith ( saith paul and then wee shall quench all the fiery darts of the divell . our faith will doe wonders if wee apply the victory , that christ hath made over satan for us ; what if wee bee cowards , yet christ did not play the coward ; his victory mat. 4. was ours , and for us : hee stood in our place , plaid our prize , beate satan to our hands : his glorious triumph over satan , is a kinde of satisfaction for all our yeelding so much , aye , too too much to the divell : what if satan beate mee may a christian , say , yet i passe not ; sith my christ in my stead , for my part hath beaten satan all to peeces : in him my head , i have long since beaten satan hand to hand , hee is then to mee in him ( my captaine ) a very vanquished enemy : thus faith makes his victory as touching the price of it ours , as though we our selves had in our own proper persons , conquered satan , and beate the divell . the next thing that we must doe by our faith , is , to take christ iesus , and set him against the tempter , why ? because there is scarce any tentation wherein satan is not : the divell hath put some of you in prison : get thee behind mee satan ; the divell is usually in it then : we are then by faith to set christ against satan : wee are not of our selves so weake in the hands of satan , as satan in the hands of christ ; turne him then over to christ , and let christ alone with him ; faith will be satisfied with none else , nothing but christ ; and faith is said to be our victory , which neither hope nor charity are said to be , because it doth make christ ours , who is our victory over sin and satan both . faith is not content with the presence and assistance of an angell neither , except the lord iesus be there himselfe : for god did promise to send an angell with his people , and to drive out the canaanite and the rest of that crue , but hee himselfe would not goe : the people of god were no way content with an angell , they tooke no comfort in this ; this was saith the text , evill tydings , they mourned and put on blacks , like a loving wife ; shee must have her husband ; what do you tell her of sending a trusty servant along with her , nothing will content her but her husband . so when our faith is set on worke , it makes us but sicke to tell us of an angell , except we may have christ iesus also , him or none ; and therefore wee are not safe except we doe and can by faith lay fast hold on christ iesus , and set up him and his power against the gates of hell and powers of darkenesse . say an angel bring strength with him yet an angell brings no merits , nor that authority with him . faith must have one to side it with us against satan , who hath absolute command over satan , and merits to make amends and payment to god for all our sins , ( that way ) now these concurre in none but christ , and so we finde that no substitute , no not an angell will serve , but christ must bee ours by faith and by a living faith wee must take him , and make him our buckler and sword against the divell and his angels : if christ doe but say the word , the divell himselfe is said , his tentations dye . to him then who is our refuge and our strength , no creature is to be our refuge , because none can be our strength , but if wee rest on them , say , on the angels themselves , they will prove our weakenesse ; but christ iesus the lord our righteousnesse , he will be sure to be our strength . say i of my selfe , am as weake as water , but in christ , made mine by faith , i am strong , can doe all things , can , and shall , and will beate downe satan himselfe ; like lightening from heaven , and treade downe the divell under my feet : but when ? shortly , through whom ? through the god of peace , so saith st. paul. let the divell and his angels be unto us as a kite ; yet as long as wee may succour our selves under the wings of the lord iesus christ , wee are safe , wee are sure . the last remedy that wee have by faith , is , to learne us to rely on that promise , that if we fight wee shall conquer . the promise is , that if we resist satan stedfast in the faith , he will flye . beleeve then that we shal overcome ; and we shall overcome : we are more than conquerers , as the greeke is : we doe over-come ; other fighters fight first , and then conquer ; but we through faith in christ are said to overcome before we fight , and so we are more than conquerors ; this is to be more than a conqueror , to be sure of the victory before one fight . beleeve , and prosper ; doe , but by faith say it shall be so , and it shall be so . a man shall not presently conquer : a man he is to fight with , though he doth beleeve that he shall conquer him , because there is no promise made by god that hee shall , there is no covenant past betwixt god and us to that end . but now god hath said the word , wee have him fast in a bond ; that if wee fight against satan wee shall conquer satan , resist him and he shall flye ; war against sin , and sin shall dye : i speake not of presumption , but faith , when a man hath grounds for it , useth gods meanes in gods sight . have wee not a command to pray ? lead us not into tentation : if a command , then it is attended with a promise ; that he that prayes not to bee lead , shall not bee lead into the tentation ; wee are bound then to beleeve , that following gods wayes , wee shall not bee lead into tentation : faith is our victory , and nothing but faith , because it is not hope , but faith which apprehends and applyes the promise . wee see then that saint paul speakes to great purpose , when he cals upon the ephesians above all things , to get faith and the use of faith , to quench not some , but all the fiery darts of satan : reason can do nothing ; as it is naturall , it is in vaine , and doth no good ; the tentation is a spirituall thing , reason , a naturall weapon : now a naturall thing , can have neither strok nor force against a spirituall , and therefore reason is a false weapon ; and as our reason is carnall , it is a secret friend to satan , takes part with him against us , good stuffe for a man to thinke to conquer the divell , with a wisdome which the apostle saith is divelish : how divelish ? because it hath the divell for its damme ; wee must not then consult with flesh and bloud ; downe with reason , away with our owne wit , let faith doe all , else faith will do nothing ; faith never workes so well , as when it workes alone : and is it no more , but beleeve the promise , and is sathan gone ? no , no more : and must wee have all we beleeve ? all and more too . all , for it is with us according to our faith , as christ said to the beleeving woman of canaan ; a beleever shall have what he will. more than , we beleeve , because wee shall have beyond our faith ; above what wee are able to aske or thinke , and that abundantly too . how so ? must we not have a promise and faith for all ? i answer and say , wee have more than wee have faith for , in the particulars ; a world of matters ther be that come to our hand , that we did not know of nor thinke of in the particular ; yet nothing but what wee have faith for , one way or other , if not in the particular , yet in the generall , viz. we beleeve that wee shall conquer all the tentations we see , and all others wee neither see nor feele , such as we doe know and those wee does not know of , wherein a kinde of implicite faith is sufficient , thus and then wee aske nothing , but what wee have faith for , one way or other . in the generall , we aske in the general , and we have many things whereof wee have no faith for in the particulars . vp then and bee doing , worke it out by having and using our faith ; satan flyes at the sight of faith , there is such an antipathy betwixt satan and the faith of a christian , that faith no sooner comes in place , but satan is gone : other graces have their use , and place to resist the impulsions of the divell ; some one , some another , but faith as paul showes , doth quench all ; i say , all the fiery darts of the divell , because it doth take in christ iesus with all his merits , value , virtue and power . and thus much for the first meanes to get out of tentations which is by beleeving . 2. the second is by resisting . resist saith peter , how resist ? stedfastly , how stedfastly ? in the faith , and what then ? why then satan will flye . the apostle showes us in another phrase : stand , saith hee , and then sathan hee fals . it is not here saith chrysostome , as it fares w th wrastlers ; for there except we cast down our adversity , we conquer not : here wee conquer satan , if hee cast not us down , we are then ( in acceptation ) as though we did cast him down : alas satan is quelled , and as it were cast downe and killed already ; he is too far in hell ever to come out againe ; satan can looke for no crowne , hee is in perdition , his aime is to cast us downe into the same destruction he himselfe is in ; so that if we doe resist and but keepe our stand , this is our conquest : we must not looke for a greater victory than is to bee had in this world . that which troubles some with discomfort , is , because no sooner doe they begin to resist , but it is rather worse with them , than it was before , these consider not that it will be thus : for if we will let sin and satan alone , they will let us alone , sleepe in sinne , and spare not , we may have quiet enough , and come by degrees to be past feeling : but resist wee sin and satan , and the divell will play his part , to hold his hold : hee is a strong man , and will not out except hee be forced ; now possession by force , wee know is with some stir , struggle ; sin will , and must , when we labour to cast the old man off : ( it will ) because it is now a dying ; and all dying things , that dye by peeces , as sin doth reluct and struggle , and stirre for life ( it must , ) because else a godly man would not so well discerne the going out of sin : the candle blazeth most , & stinketh worst when it burnes in the socket ; and so it fares with sin , when it is towards it's last . there is a double death of sin : one in respect of the guilt of sinne , which then is killed when we have our pardon , this is in iustification ; and when we beginne to get our pardon , the conscience is more out of quiet , greater stirs being there , than when wee sate still and did nothing that way : but when the pardon is had once , then the conscience is alive , sin is dead , and our hearts are at quiet ; being justified by faith , wee have peace with god. the other death of sin , is in respect of the power of sin , and this is in our sanctification , and this wee meane chiefest here : when a godly man sets about it to kill up and dry up this running disease ; the plucking out of the weapon , the removing of the guilt of sin , is done on a sudden ; but the healing of the wound , the mending of the languor , is done gradualy , now a little , and then a little : and when a man is come to abhor his lusts ; then he hath given his sin it 's deaths wound as touching the power of it , & so on ; now some , & then some , sinne doth dye more and more . now when a man can once come to resist sinne , hee is dead to sin both wayes ; to the guilt of it , and to the power of it : for had hee not the pardon of it , he could not resist it : had hee not some power against it , hee could not resist it : now looke how much power we get to resist it , so much power sin loseth . and now because sin will not give ground , and lose the field , without fighting and some opposition ; hence it is , that when wee begin to resist , sin and satan make ( to feele to ) the greater head , and wee take our case to bee the worse , wee cannot sleepe in a quiet skinne here , except wee will sit downe here by satans fire , for if wee once goe about to get off from him , hee will not lose us so , but some stir he will make ; but we must live by faith , and know that satan is going , and sin is a dying . when the divell went of out of the mans body , he tare him and puld him miserably ; he would not take his far-well , but he should feele it : so when wee doe by prayer conjure and charm him out of our soules he will make all the hurly burly he can , when he is going out ; but bee of good heart , our faith doth assure us , that there is never a prayer we make , nor act of resisting that we doe use , but gives satan a knock , and sin a mortifying blow : when ones hands do ake for cold , yet when wee come first to the fire , the fingers ends ake worse ; which makes children cry when they first come to the fire ; the cause is , because the heat doth draw out the cold , to the utmost parts and ends of every finger : like to this it is that our sinnes doe make us ake worse ; when first wee bring our selves to the enlightning and healing ordinances of god , our sinnes then are drawne out more , therefore they vex more ; wee doe stirre them more , and therefore they stinke worse ; wee see them more then , and are troubled at the sight of them i confesse . but yet , so as a man is at the sight of many huge enemies , whom yet hee knowes that through the helpe of his captaine , by fighting , he shall beate and conquer : by resisting and fighting what ever we see and feele at first , wee doe and shall conquer sin and the lusts thereof , and save our selves from the tentation of the divell . some questions may here come in by the way . quest. 1. when lust is sufficiently resisted . ans . some kind of faint resisting may bee made by generall and common graces ; and some againe , against some sins by the law of nature ; but for the resisting that proves effectuall and is against all sin , as sin is against the written word and law of god , it is done by faith and saving grace , and by the spirit of god giving lust such a wound , that let satan lick it all hee can , it never recovers nor comes to it selfe againe . should we take the word ( sufficiently ) in a legall sense ; then while we breath we neither do , nor can resist sin , but it may be , and it ought to be , more and better resisted still : but if we take it in an evangelicall sense , so as to be sure that our sin is dead at the heart , ( as some trees be that yet carry boughs ) that we may bee sure that wee are in christ : here i say , that a man hath sufficiently resisted sin and satan , when he doth not allow the sin , when he doth no way consent to the tentation . some expresse it by a distinction , and say , that if a man doe not allow infirmities , and doe not live in the practise of grosse sinnes , then all is well and there is comfort enough to bee had , to stay our thoughts against the day of refreshing : as a little will stay the stomacke for a time ; so will an assurance that wee have broken the heart of sinne , binde in our hearts from despaire . the answer which is made hath this sense in it : that if we allow not infirmities . 2. if wee doe not practise grosse sins , then there is sufficient resisting as touching the maine : that there is a difference betwixt infirmities , and presumpuous sins is not to be denied ; it is expresly in the holy scripture . papists say that the man who doth a mortal sin , is not in the state of grace : but for venials a man may commit ( in their divinity ) who can tell how many of them , and yet be in christ for all that : i hope there is no such meaning in any of our divines as to tye up mens consciences , to hang on such a distinction of sins , sith it is beyond the wit of man , to set downe a distinct point betwixt mortall and veniall sins ; now when it is an impossible matter punctually to set downe to the understanding of man ; which is , and which is not a veniall sin ; they must pardon mee from giving the least way to such divinity , as must needs leave the conscience of man in a maze and labyrinth . i finde that the nature of infirmities doth so depend upon circumstances , that , that is an infirmity in one man , which is a grosse sin in another ; and some men pleade for themselves , that the things they doe are but infirmities : he that will sin , and when hee hath done will say ( not to comfort his soule against satan ) but to flatter himselfe in his sin that it is but an infirmity , for ought i know , he may goe to hell for his infirmities : besides , if that be good , that a man who is in grace may doe infirmities , but not practise grosse sinnes ; then i would i could see a man that would undertake to finde us out some rule out of the word ; by which a sinner may finde by his sin , when hee is in christ , and when out of christ ; at what degrees of sinning , where lies the mathematicall point and stop , that a man may say , thus far i may goe and yet bee in grace , but if i step a step farther , then i am none of christs . wee all know that sinnes have their latitude : and for a man to hang his conscience on such a distinction , as hath no rule to define where the difference lyes , is not safe divinity . the conscience on the racke will not be layd , and said with formes and quiddities ; the best and neerest way to quiet the heart of man , is to say that be the sinne a sinne of infirmity when we strive and strive ; but yeeld at last ; or , of precipitancy , when we be taken in haste , as he was , who said in his haste , all men are lyers ; or , a meere grosse sin in the matter : aye , say it be a presumptuous sin , yet if we allow it not , it hinders not , but wee are in christ : though wee doe with reluctancie , act and commit it ; and i say that we doe resist it , if wee doe not allow it : for let us not goe about to deny , that a godly man during his being , a godly man , may commit grosse and presumptuous sins ; and for infirmities , if wee allow them and like them , that we know to be sinnes , then wee doe not resist them ; and such a man , who allowes himselfe in one , is guilty of all , and is none of christs as yet : bee the sinne what it will , iames makes no distinction , and where the law distinguisheth not , there wee must not distinguish . i speake not of doing a sin , but allowing ; for a man may doe it , and yet allow it not : as in paul , that which i would not , that i doe , and hee that allowes not sinne , doth resist it , therefore a man may resist it , and yet doe it , all the difference that i know is this . 1. that a man may live after his conversion all his dayes , and yet never fall into a grosse sin : by grosse i meane presumptuous sinnes , so psal . 19. david saith ; not cleanse , but keep back thy servant from presumptuous sins : we may then be kept from them ; i speake not that all are , but some be , and therefore in it selfe all might be . 2. for lesser sinnes , secret faults , we cannot live without them , they are of dayly and almost hourely incursion , but yet wee must bee clensed from them , as david speakes : dayly get your pardon ; and there is a pardon of course for them , and they doe not usually distract and plunge the conscience , but yet we must not see them , and allow them ; if we do , our case is to be pittied wee are none of christs as yet . 3. great staring sins , a man cannot usually and commonly practise them , but hee shall allow them . so ps . 19. 13. keepe back thy servant from presumptuous sins , let them not have dominion over mee : implying , that except wee be kept back from them , they will have dominion over us : it followes , then shall i be upright . so that the man , in whom presumptuous sinne or sins have no dominion , he is an upright man. to practise a sin is one thing , to live in the practise is another : how farre a man being and remaining in grace , may goe in the committing of great sinnes , is past my skill to determine : the case of salomon and others , proves that a man may goe farre ; tentations may hang long , if a day , a week , if a weeke , a yeere , if a yeere , many yeeres ; and how many ? who can say , a man lives in a sin when he loves it , though he doe not practise it at all ; as hee is a drunkard , who is never ●●unke , if hee love drinke ; and he covetous , who loves money , though he have not a penny in his purse . so , say a man never act the sin , yet if hee love it , if hee doe not hate it , hee lives in it . as in the body , a man is said to have his health , albeit he hath usuall infirmities which make no let , but that hee eate , drinke , sleepe , work ; but if a man have great diseases , which take away his stomacke and strength , then we say he is sickly , and in danger . in the soule , usuall scapes and ordinary infirmities , wee cannot live without , yet they do not interrupt our peace nor destroy the strength of our soules ; wee pray , reade , heare , neverthelesse . but great sinnes doe distract , and disturbe , doe weaken , & threaten the worst ; and as it is hard i confesse , for a man to practise them , but hee will bee a lover and an allower of them , a consenter to them , yet when at the worst ; i say 〈◊〉 godly man doth not make a trade of them , his heart is not on them , his minde is another way all the while : thus then wee must resist lesser lusts , by dissenting and striving to weaken them , to lessen them ; but do we our best , we cannot possibly be free from them : and for greater sins , a godly man may be kept from them , live and dye without them . but yet we must grant , that a man may bee good in the heart , and yet for a time ( and how long who can say ? ) be drawn to practise them too , albeit not to allow them . it is enough for either sort to assure a man that hee is a resister of thē ; if he pray , or sigh , or groan against them : for the raigne of sin , is when we love them : now he that strives , loves not sin , it being not possible for the heart of man , to be against that which it loves ; sufficient resistance is made , in point of justification ; when a man doth disalow them in his judgement , and hates them with his heart , though he cannot shake off the practise of them . it is not easie to put off ones old companions : but in the point of sanctification , there is not sufficient resistance made , so as to have our peace of sanctification , till we be able so to resist : that for greater sinnes , grosser , and more presumptuous faults , we doe not practise them at all , and for lesser , that wee doe dayly weaken them , lessen them , when our iudgement doth carry a command over our wils , our wils over our affections , our affections , over our actions . quest. 2 what order are we to observe in making our resistance . ans . order is of great use , to resist , is to fight , and the enemies wee are to fight with , are many and mighty , and therefore as in battels , so here : array and order , is all in all ; the particulars are these . 1. wee must set against and resist the motion that comes from us ; and the suggestion that comes from sathan at the very first , ere they meete and come together , if we can possibly , be it never so unlikely and so absurd , yet we must tremble at it in respect of our owne weaknesse , so as to pray against them , at the very first sight of the tentation : the affection is suffered to come to humble us , that so wee may walke in feare , use the meanes , and not fall into the action . doe not say it is unlikely i shall never doe it , this is the way to grow secure , and then farewell . sometimes wee are set upon with tentations , likely , that is , such as our particular nature is most given unto : for we are many times soonest overtaken with those tentations that our humour doth itch after , and anon againe , wee are urged to those lusts we never had much minde unto , that that so we may be taken secure , and ere we are aware , and then we are gone : sith then our enemy never sleepeth ; wee must watch , and wake , and bee in a readinesse , to oberre all the motions of our devouring adversary : if wee resist at first comming , the work is halfe downe , we shall finde satan a coward ; if wee resist not , wee shall feele him as a lion : wee must trust neither our selves nor sathan with any tentation : wee see the tempter changeth hands , a man so prodigal , that he wastes all , when young , when old , quite another way : his life is in his riches ; aye , one way to day , to morrow , the winde sits in a quite contrary point , and therefore wee must be provided for all assaies , while the tentation is greene and young : and what if we can make no great matter of it as yet , to our thinking ? wee must hold out still , for all that , play the man still : god meanes to make a sound cure , and it may be , hee will suffer us to bee held to it somewhat with the longest ; the venome and poyson must out from the very bottome , wee must have patience , what ? patience at motions to sin : yes , such a patience as this is , to thank god it is no worse , and to bee content to wait the lords leasure , dayes , moneths , yeares , and thanke-yee too , if we may have it at last , impatient at the lust ; but yet a patient and long suffering minde , that we be not tired out . begin as soone as the tentation begins to peepe , bee at it to day , to morrow , every day , and after a time , the fits will and shall breake away . some agues a●●●ured by striving and resisting : all tentatiions i am sure are . hee that will drive away his sorry partner by wrestling , must doe it at the beginning before the ague be setled in the bloud and spirits , and in like sort it is soonest done , to drive away this divell by striving and resisting , to doe it at the first , while it is young , and not strong , ere it get into an habit , and creepe into the bones , and which is more inward into the marrow ; i meane ere it can get any great hand over the spirit of our mind , the bosome and bottome of our soules . 2. wee must begin where satan begins , and goe on as hee goes on : wee are to observe his motions ; if hee begin with a lesser sin , we must not despise small things , a little leake drownes all in time , and the prick of a pinne , le ts out all the winde 〈◊〉 bladder , and therefore wee must make up against sathan , even then , when hee comes with the smallest sins ; and if hee turne to greater and fouler faults , we must of all , bee very carefull to keepe off the pikes of more damnable errors and sinnes : they make fowle holes in the consciences ; and as theeves doe , such g●shes let in other sins , greater and greater still ; when it first comes , it appeares great , doe but yeeld to it once or twice and then we begin to thinke it to be , not so great a matter : the ordinary and common tentation , that satan useth to make the foundation of , and to give entry to all the rest , is to beare us downe in it that wee are not the children of god , and that wee are not in gods bookes ; give him but this , and then we doe in a manner yeeld him all the rest ; for if once we conclude , that god is not our father in christ , then satan hath us where he would , and hee may leade us into despaire , or presumption which he pleaseth , and therefore what ever we doe , we must hold our owne , and keep in this perswasion , to dye for it , that wee are the children god. say we have ever so many afflictions , desertions , corruptions ; yet that ought not to shake us out of our assurance , for david had as many afflictions as any of us , and more : and for desertions , wee finde him all over the psalmes , making heavy complaints that way : he that runs , may reade all over that book , many a dolefull song , and for corruptions , and such corruptions too , as use to pay us home : sins , great sins , i meane committed after his calling and conversion : hee laid hands on another mans wife , hee defiled her , her husband loving david , as his own soule , and then fell upon an horrid plot of murther : he did art it with hellish skill , and shed the bloud of sundry , that hee might be the death of one : and did hee not number the people against all reason , and stood it out too , say all the captaines what they could ? and yet i hope david added not this sin to all the rest , to wit , to question it ; whether god were his god or not . i have ( saith hee ) done foolishly , i have sinned and that greatly ; lord forgive , what ? the infirmity : no , the iniquity ; of whom ? of thy servant . he holds this fast , that for all his sins , his great sinnes , yet hee was gods servant still ; let go this , and though our sins were but a few or but ordinary , yet satan will sinke us , with one tentation or other : but now keepe wee our ground in this point , never deny the conclusion that god is our god : and say our corruptions were more , were worse than they are , well may sathan shake his chaine at us , but we stand on a rock , and the flouds of his tentations cannot come , so much as at our feet : for we know that our sins are but the sinnes of a creature , his mercies are the mercies of an infinite creator , without either banke or bottome : keepe wee the maine chance , that he is our father , and then , well may our sins humble us , but satan with all his setting on , shall never be able to discourage us : we know that christ died for sinners , and for the chiefe of sinners : no man was ever kept out of heaven for his confessed badnesse , but many are for their supposed goodnesse : in a word , this only point , that hee is our father , kept up in our consciences , will make us fit , and able to dash , and blow off , al the powers of darknes , and push away all the darts of the divell ; therefore sith it is his method to lay all upon this point , hold this fast , and wee hold all fast : if the enemy assault one way , and the garrison defend another way , the towne is lost , the enemy will carry the strongest peece . we must not bee taken up about other matters , and lye open here ; here satan will try his skill , and doe his utmost to bring us out of conceit with god , and to make us think that god hath no love unto us , no care of us , and then we are gone . live and dye then with this in thy heart , and mouth ; hee is my god , and i am his servant , and so we shall bee able to lay all the divels in hell . say , god hath confirmed his love to mee so much , so often , that now i hope i shall never call that matter into question againe : and next for afflictions , we must frame a new bible , ere we can with any colour finde any thing out of gods afflicting us , to prove that hee doth not love us ; of the two , abundance , and plenty , and outward peace , would yeeld matter to say , that god doth not care for us ; and yet it would be long , ere a christian will come to a minister , and say , i have such a deale of wealth , of health , and so many friends , and so much friendship , that i feare mee i am not in the right : but when afflictions comes and stormes arise , then wee come and make a pitious moane : sure god is not my father , i am not his child , and grow we doe into hard conceits concerning god , and heavy thought as touching our selves : now all this comes out of our fancy who doe so highly prize the things of this life , that sure if god did love us we should not bee in such and such wants . a very foolery , the text is cleere : he correcth every son , whom he receiveth ; let the word bee heard , speake , and then we may conclude the contrary , and say thus , doth god afflict me , and hee doth withall make mee to make a right use of his afflictions , ( say but of one ) and by this i am sure , that he is mine , and i am his : for affliction is a part of the curse in its owne nature , and god doth never chang the nature of it , and turne it to a mercy but onely to those hee loves , it should , it would hurt me , i finde it did me , doth mee good , and therefore i am a son of his love : and lastly for desertion , that is , but a mist before our eyes . desertion is in it selfe no sin : for christ was without sense , aye , he was so deepe in it , that when he dyed , he said , why hast thou forsaken me ? a totall , a finall desertion , ours is not partiall : the best have had and have ; god turnes away his face , david himselfe is troubled : the just doth live by faith , and not by feeling : and in that very psalme , where hee complaines that his spirit was over-whelmed within him , and that his very heart within him was desolate : i say in that selfesame psalme , david saith ; thou art my god : i passe not whether this desertion bee for sinne or from sin , a chastisement of sin , or an effect of sin , all comes to one for our dispute ; it hath , is , and may bee , the case of a right godly man. looke up then , and if from want of sight and feeling wee doe say , why hast thou forsaken me ? yet then let us by faith withall say , my god , my god , and we are safe . sith then this is the order satan useth to follow us in his tentations , to make us to distrust our being in christ ; and our standing in grace , we must make that our method too , and rather suffer to dye at gods feet , than to suffer our assurance to be taken away from us : lose this and lose all our comfort , hold this and all is ours , let satan say , and doe his worst . i confesse it is a heavy hand , when a man is put to it , to walke without his feeling . david was a man for naturall and spirituall cheerefulnesse both , above men , yet hee had his heart full : and say his case were ours , that for very sorrow of heart , arising from the absence of the light of his countenance , wee be like a bottle in the smoak , we doe shrim away to nothing , become a very sceleton , a bagge of bones , an anatomie of a man , yet then our faith must shew it selfe , and we must hold up our heads above water : no great thankes to swim , when god doth hold us up by the chin , w th comfortable feeling : but he is a man of faith that can then say , god is my god , my king , when hee sees nothing but the promise ; oh , blessed is the man , who beleeves and sees not : for want of sense their song once was ; mine 1. eyes failes , my 2. flesh failes , my heart faile , my 2. knees faile , my all failes ; but my faith which never failes ; well then , though a mans marrow be consumed like the drought in summer , say , not onely ones flesh be pined , which after sicknesse will come againe ; but ones very bones be consumed , which when once dried they say , never come to themselves againe , aye , and ones juice ( whithin the bones ) do wast away , yet there wee must hope against hope , and set faith against sense ; when wee cannot see one shine in the face of god , yet we may fetch support out of the promise : gods countenance doth change and turne away , but the promise is ever the same , and al in al is in the promise ; we are 1 childern , of what ? of the promise ; 2 heires , of what ? of the promise : sight and sense , lookes onely on the face of god , but our faith lookes onely on the promise ; and it is the evidence of thing● not seene , it gives a being to that which in existence is not , and thus living by faith , a christian on all occasions may say , god is mine , and so mine , as though hee were nones but mine , he is all mine ; and what we speake out of feeling , a tentation may make us unspeake it againe ; but what we say by faith once , wee say it ever , and all the tentations satan can devise , cannot make us unsay it againe . i mourne , blessed ( not shall be ) but are those that mourne , why ? they shall be ( not are ) comforted . he then is a blessed man , who mournes though hee be without present comfort . 3. we must keepe this order , as to begin with the right end , and the right end , is then to finde out what the sin is , that is chastise or punised , when the tentation to a lust is a punishment for some other sin : it is all in vaine , and meere lost labour for a man to thinke , to get off the sin , which is the punishment , when we let the sin punished alone : hence it is that we doe finde many a good man strive and strive , even his very heart out to master a lust , and are where they were or rather worse , and why ? but because that vexing sin , is a correction for some other sin , which wee over-see and say nothing unto , and thus men run upon flats of discomfort , as though they were none of gods , and all because they cannot conquer a sin ; which is not , because they are not gods , nor for want of faith neither , but for want of art and method . the effect cannot bee taken away untill such time the cause be removed : now wee must know , that one sin is the cause of another , two wayes : 1. first , by effecting and producing by a very efficiency another sin , as covetousnesse is a very caust working oppression , vsury , rapine , buying and selling for dayes and enclosure , now i confesse it is hard to bee convinced ; that that which is an effect of a former sin , is a sin till we be convinced ; that the sin which is the cause , is a sin , as hee that knowes not what covetousnesse is , or is not convinced , that covetousnesse is a sin cannot bee cured of vsury , enclosure , hoarding up of corne , &c. and therefore the sin which is the cause , must bee pardoned and healed first . so pride of life is the cause why men doe follow fashions ; to follow that which was a fashion is no sinne , but to bee in that which is the fashion , whilst it is called the fashion is a sin , else there is no such sin , as following of fashions , which a scripture , and b nature , have condemed for a sin . i say , this sin comes out of pride , as out of a working cause ; and t is not possible for a man to bee mended in one , except hee dig out the other : so passion springs out of pride of heart , as out of his very next cause , and so doth envy too : many are troubled with their passions and disquieted with envy , and make a great marvell of it , that they cannot get the victory all this while , i will tell you the reason ; they pray against passion , but not against the cause , not against pride ; they stop at the streame , but choake not up the spring , they lop the boughs , and it growes thicker after , and pluck not up the roote . therefore if we meane to cast out of our heart and life such a sinne , as is an effect of a former sin , wee must first begin with the causing sin ; or else he doth wash a stone , and satan will hold him where he was , doe what he can ; and what a weary hand is this , for a man to pray , to reade , to heare , to fast against a sinne , and yet to make nothing of it . 2. by meriting , which schoole divines call demeriting ; and deserving to bee cast into some sin by god , as a just iudge for some other offence , and this as it comes from god , is a good of justice : thinke not that wee meane it , as though god did infuse , or put into a man , the matter or forme of the punishing sin ; it needs not , there is matter enough in our hearts already : god cannot breath sin in the minde or breast of any man , but by letting lust out , and setting satan loose upon us , we are punished and corrected by one sin for another . some say , it ought not to be said , that god doth punish sin with sin , why ? ( then say they , ) that sin which is the punishment doth deserve more punishment , and so it doth : what ( say they ) and doth that deserve another ? no , for albeit god may and doth punish sin with sin , it followes not , that the second sin ( must ) bee punished with another sin , but with some other punishment it must : and what if in some cases , sins in a row be punished with sins ; yet there is no processus in infinitum , because as the schooles have agreed , when once it comes to hell , there is no demerit : sinnes on earth merit further punishment , but sins in hell doe not , because there is satisfaction given , and so full a point put to the iustice of god. besides , the damned are in actuall possession of their last punishment , and therefore there is in them no demerit of more or further torment : god in justice then doth and may punish one sinne with another here , some say with a greater ; that is not alwaies so : for hee punisheth idolatry with fornication , yet fornication must not bee held to bee a greater sin than idolatry ; it is sufficient , that the sin which is made the punishment , be a more vexing sin , bringing more shame , and more inward or outward distresse , that so the sinner may be made the more detestable to himselfe or others : the greatest sins doe not alwayes vex ; they should i know , but they doe not . to come to our point : wee say that sin doth cause sin , by way of desert , when god doth by permission , desertion , and tradition , give a man up to some sinne , of shame or inward biting sorrow , to judge him for some other sin : bare permission it is not ; for so we sin all sins we commit , i hope wee cannot sin any sin , except he suffer , and his power doe permit : yet wee finde , that pharaoh had his heart hardened worse for manner and measure , than other common sinners had ; but all sinners are sinners by permission , therefore there was a delivering up , an act of justice and power in hardening the heart of pharaoh , and so it is , when god doth plague one sin with another : the thing i educe is this , that it is impossible with all our whining to get off the sin merited , except we first deale with the sin meriting : we cannot affront the justice and power of god , when he doth inflict and lay it on for some other fault : it is out of our element to take it off , till first wee have removed and done away the guilt and power of the former sin : when sin doth worke and produce another sin by its own force , then it comes from the power of sin : when sin doth demerit , to have another sin made a punishment of it , that comes out of the guilt of sinne and justice of god , therefore we must make our peace for the sinne which is is the cause , and subdue that ere wee can possibly make any hand with the other sin , which is the punishment . that then wee may cleere our selves of some tentations , wee must looke & see what brought it , if wee try and try and can make nothing of it , then wee may see it is for some other sin ; which sin wee must finde out and then cast out that corruption , and the worke is done : we finde some what to the purpose in ionas , a good old prophet ; he fled away from god , was found out , throwen into the sea , swallowed by a whale , and god in his goodnesse did deliver him , and yet after hee fell into the like sin againe : no doubt he did aske god forgivenesse in the whale for his first sin , yet hee after fell into the same way againe , and did chafe , because ninive was not destroyed : now see here the roote of sinne was not moared up ; he did at first flye out of pride , because hee would not bee thought to preach the destruction of so famous a place , hee thought none would be well pleased w th such a message , and therefore do it whose would for ionas . this fact hee was sorry for , but saw not the cause of all , to be pride ; and therefore after , when hee saw that ninive was not destroyed , what a chafe was hee in ? and was not this horrible pride too ? that so many must be destroyed , rather than ionas should bee thought to misse in denouncing a judgment which should not come : had he found out the canker at the first and killed it , he had not fallen this second fall . t is certaine , that as in diseases in the body , if one disease bee caused by another , that is more in the spirits and humours of a man : the disease causing must bee done away , ere the disease caused can be remitted , it may be eased for a time , but it will returne again , as long as the sicke matter is there to feed it : and therefore wise physitians strike alwayes at the roote ; so must wee , and when satan is upon us with some vexing lust , and we cannot with all our power put it off : let us say , sure it is for some other sinne , that must bee killed , ere this will bee cured , and so we must cast out the mother-lust : we must not say that we cannot find what it is , what the sin is for which we are vexed , with these or those afflictions ; for the word and the spirit will show it , if wee aske it at the hands of god , the lord will point it out unto us : so david , psal . 139. 24. see ( saith he ) if there be any wicked way in mee , and leade me into the way everlasting . see if there be any wicked way in mee , see it , and show it unto me ; it being the office of the spirit , to convince a man of his sins , it followes that the spirit ( if we secke it in sincerity with a desire to be healed ) will finde out our sinnes for us , and shew them unto us ; and when by the line of the word and spirit , we have found out that nest , we are to turne our griefe upon those lusts rather than upon the present tentation : the matter is , that when wee are thus haunted and dogged with such tentations as are corrections , say , it is rather for some sins , either : 1. past , so some when maried are tempted , but not brought to adultery , because when single , they were uncleane one way or other , and thought to mend all by marying without repentance ; and so when once maried , they grow secure , and lay all on the physick , and not on god ; as asa did in another case : and then when they feele that sinne urgeth , and satan tempteth ; as much , and perhaps , more after , than before , because the sinne is worse ; men faint and sing many a heavy song , and hang up their sword , and say , as good not at all , as never the better : now here the right and ready way to heale all , is to repent truly and thorowly of former uncleannesses & lusts , and then the coasts will cleere , first doe that , and then marry ; bring not old sins to the mariage bed , and when the knot is knit , tentations as many , as strong , perhaps more , perhaps greater may come , but they shall not overcome ; and therefore they must not say better , not marry at all if it be so ; i say he that hath the gift let him not marry : but hee who hath not the gift , as all have not , hee were best marry , or he must , and will doe worse : resolve the case thus ; such a man if hee marry not , use what helpes , naturall , morall , spirituall , he can , yet he burnes still , and the more he opposeth , the more strong his affections grow ; a man maried cannot say , that hee shall not bee tempted , to defile the bed ; but this i say , that using all gods meanes , and calling in for gods blessing on the ordinance , hee shal not fal , his soule will heale . now in case one finde that for all his care , his lusts grow exorbitant and violent ; look back and humble , for what are past before , this is to pluck us by the eares for what we were before we were maried , make all that well , compound with god for old matters , and then ease and peace will come . 2. present , as say a worldly man to bee told and convinced of his sin , and yet will not mend ; as wee see a man may see a sin to be a sin , and yet goe on in it : witnesse that young gentleman , who went away like one well beaten , when it came to selling all . now many times in such a case , god will have such an one to be tempted by satan , as his instrument , with strong passions to adultery , which usually of all sins he could never abide , and this goes to the heart of him : he whines and wrings his hands , teares his haire , is weary of himselfe , knowes not what to doe , and is even angry with god , because he cannot finde ease , and is often upon the point to despaire : here i say it will not off , the tentation will not away till it hath done its cure ; till , i meane , we finde out , that all that is for our covetousnesse , by which sin wee vex and anger god ; and therefore hee doth order satan to follow us with wave upon wave , in that sinne of uncleannesse which god sees will vex us : hee would not have us sit and rest quiet in that sinne of earthlinesse , the worst of the two , and for that it is , that wee are terrified with those or some other passions of shame & dishonour . 3. to come ( so we are tempted ) to some sins , we thought our hearts till now had no minde unto : now in this case we must know , that it is a mercy , and so to be taken , to let us see and feele that by tentation , when we might justly be suffered to fall into the action it self , that we may know , that it was neither in our worth nor in our strength , but onely in the preventing grace of god , that wee have stood cleere all this while , and that it must bee , by the same supporting grace of god , that wee must stand firme for the time to come . looke what is past , present , forward , backward , every way to see what it is for , that wee may remove the cause for which wee are thus tempted , and then the tentation will away , even of it selfe , when that is once cured : of all wee must beware of sathans sophistry , when hee would needs perswade us to ease our selves of the vexation by yeelding once or twice , or so , to the sinne in hand , and then no more ; now this is quite against reason and experience ; against reason , for in all morall acts , whether vertuous and vicious ( chiefly vicious , because our nature is so strong that way ) this is certaine ; when we once commit it , it doth leave a wonderfull pronenesse to doe it againe : when then satan saith , doe it once , and then no more ; no satan , must we say , should i commit it once , i should be more earnest to commit it the second time than ever i was the first . against experience , for wee doe finde , that when wee once sin a sin , the power of grace and faith doth decay , we have not that heart to pray against it , and so wee are ready to turne that way againe ; as , put fewell to the fire it burnes the more , so doth hee , who thinkes to satisfie the motion to a sinne , by sinning the sin , the onely way to satisfie a lust , is not to satisfie it . 3. the third generall rule is , to make use of the ordinances , to put off the tentation , and they are chiefly two . 1. prayer : watch and pray ; watching is but a preparation to , and a fortification of prayer : prayer is a turning of our selves to god , and so a turning of us from the tentation ; some turne to some other sin , as to thinke of the world when they are tempted to some unpleasing passions : some to that which is lawfull in it selfe , and here they finde some kinde of respite , but the cure is not done except we doe by prayer come to god , and call unto him , for favour and succour . a man is never overcome in and by the tentation , as long as one can pray against it ; the tentation prevailes not till it please , it pleaseth not as long as we can pray in earnest against it ▪ some for forme doe pray , as ( augustine saith ) once hee did against the lust , but would not for any thing part with the profit or pleasure of them as yet , this is to say , rather than to pray a prayer ▪ delight in prayer and in the lord , and then the tentation doth not delight ; wee cannot promise that you shall pray away the suggestion , but the consent and delight you shall : but you will say , i pray , and yet i finde some delight in the sin : what of that ? this is the delight of the flesh , which paul instancing in himselfe , dates call it a serving the law of sin with his flesh ; but the matter is , whether we doe take delight in that delight , which way the delight of our inward man is carried , as long as wee finde that our delighting in the lust , doth grive and trouble us more , than the lust it selfe doth . our case is good , and our prayer is of force , and what if for all that , sinne bee there , yet it raignes not there ? and what if worse haunted than when i set my selfe against it then before ? it is common to bee worse sick when we first take our physick ; we thinke of the sinne and the circumstances of it most , when in our prayers we set our selves to aggravate it ; and out of that satan picks matter to delight us with , and when we oppose the lust , the lust then doth most oppose , us and satan will come upon us then with his greatest impressions , to see if now hee can allure us with some fleshly delight , then hee cals upon us to give over prayer , that sure our prayer is naught , that wee are naught , that god hath no mind to us , that sin hath dominion in us , sith it stirres and pricks most , even then when at prayer : but wee must beleeve that sith , we aske according to his will , hee heareth us , wee know that we have the petitions wee desire of him , what ever wee feele , say our prayers prove an occasion to ripen a disease , when it must ripen ere it will cure ; all is to drive us out of all selfe confidence and then the malady will heale . go then on in praying with perseverance , all manner of prayer , and the end will be , that if we doe not give over to pray , satan must , and will give over to tempt . the three maine matters i could wish christians to sue for in their prayers are , 1. strength to conquer satan when he sets upon us , w th main force , and plaine violence , and seidge ; i know hee cannot compell us , for then the sinne were his , not ours ; but yet forall that he can and doth w th a strong hand drive and make us to consent , & bringeth us to yeeld , and in that sense we cannot of our selves stand in his hands , when hee comes against us with his power : no standing against him and his tentation , except we bee underlaid by the power of god ; he wil wrest a consent from us , and worke us to a delight , doe we what wee can ( for wee can doe nothing of our selves , ) it is out of our hands to bee able to gaine say him , when he comes with his authority , and frights us with his power , wee must then pray in the power of god , and when wee see satan come roaring like a lion , cry out and say , helpe , helpe , though it bee as much as ever wee can doe to speake . if a woman cry shee is faultlesse , simply faultlesse ; we are , if we cry as soone as the satanical impulsion doth appeare , but in the tentations of the flesh which are sins in themselves , there some secret consent goes with them as far as they move and goe ; a woman may , but the will of a man cannot be ravished , because it cannot possibly bee forced , satan must by his strength and terrifying draw a consent from us , else wee are free and the sin cannot be done , and that he will doe , except we do bespeake by prayer the power of god : but now sith that we have by reason of gods promise the power of god at command , it is in our selves , if wee want his strength in our soules , it is , because wee will not doe so much as aske for it : if wee find that he hath given the wil , he will give the deed , though not ever answerable to our wil ; as we see in paul , to will , is present with me , but how to performe that which is good , i finde not ; that is not answerable to my desire , simply then he doth not deny us all performance , nor such as shall be accepted to our comfort , pray then for strength and sathan will prove but weake , either god will weaken him , or else he will further strengthen us . 2. the next thing we must pray for , is wisdome , that we may not bee ignorant of his wiles , which if we be , he will coozen and cheate us : sathan comes not ever as a lion , but rather most an end , like a serpent , a fox , with all his art and skill that hee may circumvent us , and bring his ends together , by reason of our simplicity and folly : we must up , to the onely wise god by prayer , that he would enrich us , with the wisdome that commeth from aboue : if any man saith iames want : what ? wisdome , let him aske of god : but he will not give me , yes , he giveth to all : and what if our wants that way bee great ? why , hee gives liberally : and say we have bin great sinners , are as unworthy as they that are most , if followes ; ( he upbraideth no man ) hee will not hit us in the teeth with old matters : all want wisdome , but he that is sensible of his want , let him aske and hee shall have wit enough , to prevent the stratagems of the divell : the lord god is too wise for satan ; hee will make children of us , if we set to him hand to hand , our wit to his will come to nothing : looke how a crafty pate , may coozen a child of all that he hath for an apple , or so ; in like manner , satan with a toy , will deceive us of our soules , and beguile us of our peace ; there is then neither wit nor grace in it , for a man to venture on him without prayer to god , for the spirit of wisdome , and in particular , with a speciall straine of spirituall understanding to be able to wind out of the pollicies of the divell . what with his naturall wit , age , time , experience ; satan is full of depths and profundities , we cannot hold our owne , if wee have no better skill to plead with him than our owne ; prayer will make us wise to salvation , and helpe us to that understanding in the mysteries of his iniquity , that wee shall soone finde him out , and save our selves . 3. the third thing wee are to aske for , is long-suffering ; for when satan cannot have his will by violence , by craft , then he will see what he can doe by continuance and meere importunity : i cannot expresse my selfe better , than in the words of martin luther : when the divell ( saith he ) cannot by force overcome those that he tempteth ; then seeketh hee to overcome them by long continuance , for he knoweth that wee bee earthen vessels which cannot long endure , and hold out many knockes and violent strokes ; therefore with long-continuance of tentations , hee overcommeth many and therefore long-suffering is needfull to wait for the end of those tentations , which the divell raiseth up against us . so he , how long wee shall bee put to it to waite , i know not ; the best is , if we dye while we are waiting we goe to heaven , for such are happy and blessed ; but usually and commonly , god gives us an issue here , first or last : wee must then pray that it may bee , and waite with patience till it shall bee , which will bee , and shall be in gods time : hee never comes too soone , nor never stayes too long : we say , lord how long ; but god saith , in the appointed time ; therefore waite and pray : and in some cases where single prayer will not doe , as in some , it will not , there helpe it with a fast . 2. the next weapon , is the word , read , heard , meditated ; paul cals it , the sword of the spirit ; a fit instrument for a man to enter into the combate with : for satan being a spirit , our weapons must not be carnall , but spirituall , & the word of god is the sword of the spirit , which being had and used , kils up all the lusts of the flesh , and hee that kils sin , doth in a sort kill the divell . a man that is to ride where theeves way lay him , will bee sure to have his sword : wee are to passe up and downe where we shall light upon the divell , and sinfull occasions at every turne ; he is still at the hedge corner as we travell , hee is at home , hee is at church , hee misseth not a sermon , hee is the god of this world , under the great god of heaven and earth as he shall give way , and there is no place priviledged from him ; we cannot take sanctuary any where under heaven , and therefore we must ever have the sword of the spirit about us , in all readinesse ; wee must not onely have it , but we must have the heart to draw it , and the skill to use it , wee must bee able to fence with this weapon of proofe , and then the divel will be gone , this two-edged sword will make him run . wee finde that christ , mat. 4. being at it with the divell , did not make use of his authority or power , to command or to force him away , but to sanctifie the use of this weapon to us , stops his mouth with ( thus it is written , satan doth vow and sweare our death , therefore it stands us upon to looke to our heads , and we must not thinke with a few big words of our own to make this mighty and crafty foe to flye the field , it must bee done by the word of god which is mighty through god ; sathan comes with his bible too , as wee see mat. 4. but hee doth corrupt and falsifie the text ; the word used aright sets him going , it hath to back it , the almighty power of god , and satan cannot stand before this breath of the lords nostrils : we deceive o●r selves , if we thinke that reason is of any force , that inconveniences will hold against satan ; to say , shame will follow , danger will come , i shall but create trouble to my selfe ; should i kil , or whore , or steale , satan will come within us , for all these ; hee will set such a glosse on the matter , that wee shall thinke wee have greater reason to sin the sinne , than we can show to the contrary : reason was never appointed or sanctified to this use : dispute but with satan and hee will so befoole us , that we shall think we cannot live , no , nor scarce goe to heaven neither , except wee sin some sins for a time , or so . beware then of going that way to worke , wee have a better course , that is , to runne to the word ; the word will doe it , ( it is written ) will pack him away : but what if he come againe and againe with the selfe-same tentation , as satan both may and doth , why , the same places of the word will doe the deed againe ; satan is not afraid of big lookes and words ; circles and holy water are but toyes to him , but it is the word of god which makes him avoid : christ wee see , did not pray ; hee could have prai'd , i hope , none the like ; but onely the word is his defence , being thus to grapple and enter into duell with the divell ; i speake not , that prayer is not of great use , i have set downe my mind of that already , but that with our prayer must be joyned ; the word ; and the word will doe it , and of these two , if both by strictnes of time cannot be used , bee we sure to make use of the word of god : the words and experience of luther , are just to our purpose , when ( saith he ) the motions of the flesh doe rage ; the onely remedy is to take to us the sword of the spirit , that is , the word of salvation , and to fight against them , which if wee doe , let us not doubt but we shall obtaine the victory , although so long as the battell endureth , wee feele quite the contrary : but set the word out of sight and there is no help nor counsell remaining ; of this that ( i say ) i my selfe have good experience ; i have suffered many great passions , and the same also very great and vehement , but so soone as i ●aid hold of any place of scripture , and staid my selfe upon it , as upon my chiefe anchor-hold , strait-wayes my tentation did vanish away , which without the word it had beene impossible for me to endure any little space , and much lesse to overcome them . thus luther ; a brave speech , and fitting the author of it : learne of him , to have our bible at command , and satan dares not stay . i speake not , as though we were to turne the text of scripture into a charme , as though to repeate a place by rote , and in a heartlesse manner , would prove a bug-beare to satan . no , no , satan hath gotten much amongst the superstitious and ignorant by that conceit ; but the word must bee held out by faith : it was not so much scanderbegs sword as his arme that held it , which gave him such victories ; it is the hand of faith , and of the spirit by which the word of god is held out , which doth the deed ; wherefore we see what reason we have , sith wee have such an adversary , who is ( though not simply every where ) yet in every place where we be , hee is , or some of his angels are : great reason i say there is , that we should bee expert in the word of righteousnesse , to have places at our fingers ends ready to draw out as occasions shall require , that we may have a fit & a pat place to meet with the severall impulsions of the flesh , and objections of the divell : there is neither sin or tentation , neither inward corruption nor outward motion , but the word hath a soveraigne remedy for it , to be fitted in a peculiar sort to the nature of the disease ; it is not for nothing , that we are commanded to search the scriptures , and as chrysostome often notes , as men doe in mynes for gold , and the rather , because here is all gold and no drosse ; and as there is an art in mining for gold ; so there is an holy skill to finde out golden places fit for our present purpose : and thus a godly wise christian , say hee bee often in the fire , yet he is like the burning bush , never consumed ; and why ? because one place or other of the word comes in to his succour ; the particulars that wee are to follow are three . 1. we must have ready the precept , and statute of god forbidding the sinne to which we are solicited , as say , it be to sabbath breaking , then say , it is written , thou shalt keepe holy the sabbath day ; or to murther ones selfe or some other , say , it is written , thou shalt not kill ; or to uncleannesse , urge the place , avoid satan , it is written , thou shalt not commit adultery , and so , thou shalt not steale , and the like , in the speciall branches of every commandement . 2. wee must have at hand , the promise too , that in case we consent and obey not , and refuse the divels offer , wee shall have comfort here , and heaven hereafter . the divell will come with his hands full of glorious proffers , but we must out of the word , set against him the faire and certaine , and goodly promises of the word , as there is no sinne but we shall finde one promise or other made in plain termes to us , if we resist it ; resist the divell and god will draw neere to you : hee offers the kingdoms of the world , and the glory of them ; god offers the kingdome of heaven and the glory of it . 3. the threatning , that if we yeeld , we endāger al , that we do subject our selves to the curse of god ; say we doe beleeve the commandement , yet except wee doe beleeve the threatning , and doe set the commination against the tentation , wee are not like , nor sure to hold ; here eve lost her selfe ; in whose losse we all lose our selves ; the commandement shee did hold , that shee was not to eate of the for bidden fruit ; but now for the threatning , that in the day shee did eate thereof she should dye the death , there she came short and so yeelded : that shee was quick and strict in the precept , it is plaine by the words of the text ; for whereas it is in the charge of the lord , of the tree of knowledge , of good and evill , thou shalt not eate of it ; eve having occasion to urge this divine prohibition , doth not onely say , that god said , ye shall not eate of it , but to shew her pious minde to the mandat of the lord , she saith more and addeth , yee shall not touch it ; which words wee finde not in the letter of that law , but when it came to the commination , ye shall dye the death : satan was too hard for her , and put her off from that , and so she fell ; perhaps she halted in adding to the lords words , for iehovah had forbid them to eate it , but hee did no where forbid them to touch it , yet this shewes , that therein she was strict , and more strict than the words wil beare ; but for the theatning , where god said , yee shall dye , she falters , and hath it thus , least yee dye : and for certaine , when we doe not keep to the threatning , wee shall not hold our selves to the commandement : it goes with us as it did with our first fathers , a want of holding the threatning fast did cast them downe ; and if we be short there , and doe not oppose the threatning , wee cannot stand : as soone as ever satan is at us to yeeld to our lust , say no , it is forbidden by god : let it be to adultery ; answer , it is written , thou shalt not commit adultery ; then adde to the prohibition the commination , adulterers and fornicators god will judge . i must not , i am forbidden , i dare not yeeld , if i do , i shall dye the death , i shall damne , and so satan hath his answer . the last generall rule wee propose , is to aske helpe of other men , and the directions which come in here to bee set downe are these . 1. never to let any man know what the matter is , if by any meanes we can have comfort from god , acquaint no man with it ; if we can get him to doe the cure in ordinary matters , see what the use of ordinary prayer will doe ; in cases extraordinary , stretch our strength to the most , that our prayers may bee strong and long , let us wing them with faith , and with a fast , that they must up to the bosome of the father ; to say , i have prayed and can finde no ease , and therefore i will make use of a friend is well enough ; but i have prayed , fasted , and waited too , as long as ever . i can , and yet it will not come , then we must , but til then till we have tried the utmost , i could wish men to secret their tentations from the world : god will not take himselfe to be wel used , for us to goe to others , when wee may have it for the comming at his hands , with comfort and encouragement . a father loves not a child shold run to neighbours for physick , when hee may have it of him ; besides , it is sweetest , when we have it immediately from the hands of god our father : when a child is sick , the same cordiall or sweet meat sent by a servant , is not so accepted when father or mother brings it and gives it with their owne hands ; we see many must have mother give it , else they will not take it : so it is with us , it cannot but be best welcome , when god doth give us our comforts with his owne hands , and tell us good tydings of peace and mercy with his owne mouth ; and then againe , we do not conceive , how it wil wound out hearts , that we have let any man know our state and case , when wee are to come to our selves againe ; if so be then wee finde and conceive that all might have beene well , and the cure done betwixt god and our selves , without the knowledge of any man , the trouble that way many times , wounds more than ever the tentation did , and some have even wished them dead and fairely buried , to whom in times of their heavinesse they have broken their mindes , and therefore the counsell i give is , first , to try all meanes , to use all patience , to watch , to pray , to fast , to waite , and if god at any time will come in with comfort , let him doe all , and have all the praise , we hiding our grifes from all the world , in great inward sorrowes wee are too apt to open our selves more than needs , therefore this counsell is in season . 2. see whether we can cure our selves ( as thus ) what would i say to , or think of another , should he come to me with my sore complaint , the same , say wee to our selves , and see what that will do . 3. when all will not doe , and we finde that god doth look straying yet ; and wee can hold no longer , then wee must know , that god doth call us to vent and open our griefe to some one or other ; now the griefe must be opened , god doth call us to a free discovery of our selves to another , and without wee doe breake open the matter , the end is not like to be good . so iames , confesse your sinnes one to another , and pray one for another , and there shall bee an healing ; and in this case , without this mutuall and reciprocall confession , there shall not be an healing ; i know god could make all well without this , but he will not : there is a naturall reason , why we find ease by this venting , because it doth open the sore , and make it as it were runne , and so there comes some ease , but the spirituall cause is it , which carries it , and it is because god will have acommunion of saints amongst us ; he will not have us straying one to another , and hee knowes that by curing another , we cure our selves , & upon that it is , that the pain of the foule in this case doth not nor shall not stake , till we have acquainted one or other with our case ; so wee see , that tho the party to whom we confesse , say no more to us than wee knew before , yet the very venting brings some ease : satan i know cannot abide this , for few ever open all , but there is a remedy , and his tentation is at an end , and therefore hee urgeth hard upon the point , to hinder us by all meanes from telling any body : what ( saith he ) it will all the country over ; hee will tell his friend , and that friend another friend , and out it will , and thou art either shamed or undone for ever . indeed , when god doth not call us to this , it is dangerous to tell our veriest friend ; for though he be our friend , yet commonly we are not his confident friend , but he bath some other , and hee must know it under benedicite , and then he is sick , til his friend knowes it too ; who is commonly some third man , and so there is great danger that it will abroad ; wherefore if wee can doe up our matters by telling god alone , let no man know : but now when wee have tried and it will not be , then say , god hath called mee to out with it , and out with it i must , and will live by faith , that god will make them keepe my counsell ; or if they doe not , yet shame mee no shames , i will follow god , and confesse i will , what ever comes of it : and here we must know ; that when we find a great disposition in us , to keep it from all the world ; that then satan meanes us some great danger , and therefore hee will fill our heads , with a thousand proclamations of shames and dangers , and all to make us keepe all close to our owne undoing and ruine , say then , i know by this , that great hurt comes by my hiding , and great good is to be had by my confessing , in that i finde my selfe so unwilling to confesse it to men , and therefore because i finde my selfe so loth , i will sure confesse , i see , i must tell it some body , else all will bee naught , there lies danger , else sathan would not keepe such adoe at mee to hide it , and by no meanes to disclose it to any man living . i thinke i may say it , that never any who disclosed all to some godly friend did ever yet miscarry ; but many who , out of some conceits , or of the power of satan , cannot be brought to open the veine , after long languishing , have made away themselves ; when then we find a great unwillingnesse ( after we have bin with god ) to let any man know our minde , say , there is a mischiefe meant to mee by satan ; i know by this , in that , it is so sore against my will to disclose , and therefore to prevent the worst , i will breake thorow , and out of hand confesse to some friend ; and in our confessing , we must confesse all that paines our soules , in telling physicians wee must leave nothing materiall as touching our disease , that will endanger all ; so wee must not tell some peeces onely , but for the substance and circumstances , all that is to the purpose we must discover , else a naile , a stub left in the conscience , will hold the fire burning ; many have undone themselves by this , in that they have left some maine matter out : by maine matter i meane , that which turnes the conscience out of its peace : thinke not that we would have christians run up and downe to preachers for every thing that moves in the conscience : hee makes worke , who will to the physician for every stitch and ache ; but when the trouble of minde is such , that it wounds the conscience ( as salomons phrase is , and every sore is not a wound you know ) when it doth so distresse the heart of man , that hee cannot enjoy god , cannot doe his duty as a christian , nor enjoy himselfe , cannot live in his calling as a man ; then it is high time , first to make up to god , and if we be kept off there , then to make out to man : when then we finde it such a burthen to the conscience that we cannot stand under it , ( for a wounded spirit who can beare ? ) there dispute no longer , but away to some one or other ; now for the choice we must make . 1. first , if all circumstances concurre , let it bee some godly & learned minister , for though that another speake the same words of comfort , yet they will sound better out of his mouth , and it is his office , and he hath a more particular promise that his words shall prosper ; every thing workes much ; what as it is taken , what he saith because he is a minister , will bee better taken , and disgest better with our consciences : so wee finde in iob , that it is principally and usually the messenger , the interpreter , the one of a thousand that doth it . 2. if wee see that a minister cannot be had , or not trusted , or not comfortably used , any godly christian will serve : iames saith to private men ; confesse your sins one to another , and pray one for another : writing , and speaking to private christians , hee doth not tye us to any auricular confession to the priest , for then the priest were also by the place in iames , bound to confesse to private men also ; for here is a mutuall confessing one to another , and here they are to pray one for another , which cannot bee to absolve : for if to pray were to absolve , then their laity hath as great authority by that place to absolve their priests , as their priests their laity : but to passe them , wee say , that a private man may serve as well , and sometimes better , to let us see that all is from god , and from his grace alone ; a simple christian man or woman shall do it by speaking a few plaine words out of the scripture , when many great divines have bin used , and can make nothing of it ; as somtimes , whē the chirurgion gives the cure over ; some woman makes the party as whole as a fish : and what if wee our selves , can at other times say as much or more than we can , yet we must use gods way ; he is a stander by , and sees more than we can , in and by our selves , and no man is so fit a physitian of himselfe , whether soule or body ; but whether it be minister or private christian , who is used , the care must bee , that a wise choice bee made , and for our choice , let the party be some godly humble man , and one who hath bin in the fire himselfe , and then hee will ( as hee sees it to bee his duty ) confesse the same or the like to us , and comfort us with the comfort , hee himselfe hath beene comforted by . take a man of whom we have the opinion , that hee is the sure servant of god , and then when we finde by his free confession to us , that hee hath had the same or worse corruptions and tentations , then wee shall soone joyne hand with him , that for all this , wee may be the servants of god too , and that we shall see day , and comfort againe ; and then wee will waite with content and comfort , as the watchman doth for the light , because he knowes , that be it ever so darke , it will be day againe : when wee have an assurance for the present , that when we are at the worst , wee are the servants of god , and that wee shall in good time bee as well and as comfortable as ever we were ; as we see by experience in our friend , whom now wee make our comforter and physitian , it is easie for us then , to possesse our soules with quiet and comfort . another thing , that wee are to looke to , is , that he be a man who can and will keepe our councell ; for if hee bee a blab , the more wee conjure him all secresie , the more sick hee will bee ( like those in the gospell ) to out with it all abroad ; and it may be , he would keepe counsell better if wee did not binde him : and by the way i could wish , that whom soever wee make use of ; that wee bee not too too strict to binde them to secresie ( except in some things the danger be so great that there may bee need of an oath , ) for it is our nature , the more wee are kept from a thing , the more earnest wee are after it , and therefore too too severe termes that way , are not so fit . well , wee must then doe what wee can , to chuse out a man that can hold ; and herein i thinke wee shall doe wisely to doe as they doe , who doe try a new vessell , prove it with water first , before they trust it with wine ; thus we shall do well and wisely to sound them , with some lesser matters , and if wee finde them wanting in secresie there , then trust them no further ; some cautions are delivered here , as that wee meddle not with men who are full of tongue , of a talkative disposition , for such cannot hold for their lives , nor such as can keep nothing from their wives or husbands ( for women may bee fitter , and in some cases make use of women rather than men ) nor such as bee of an inquisitive disposition ; a man willing to fish out our counsels , is not a likely man to keepe our counsels ; indeed , if we come to a man of purpose , to reveale our selves , and when wee come to the tooth-drawer , our teeth leave aking for a time : if the tentation withdraw for the present , or that wee are so oppressed that wee cannot utter ; in this case , the friend shall doe full wisely to pierce us , to draw it out of us , to bid us write our minde , lay it down , and leave it behind us , but except in some cases , as these ; the man who hath this in him , that he is desirous to know our minde , who doth even itch after our secrets , busie and inquisitive to know what aises us , almost whether we will or not ; that man is not to be used , he wil ten to one , tell it to one or other : looke out then for a man godly , wise , secret , one who hath been sick of the same , or the like himselfe , an experienced man in himselfe and others , a physitian in practice , and a friend too , a bosome friend ; and if wee have him a david , a ionathan , a sworne-brother , a still , grave , sober spirited , and humble-minded man , and then confesse to him and spare not , confesse to him and feare nothing ; and when wee have so done , let us not distrust but wee shall see a good end ; and when we have spoken our minde to one or two , and wee have our comfort under two or thee witnesses , let 's not out with it to any body else in the world ; i know spirituall sorrowes are apt to vent themselves when once we beginne , for when wee finde a little ease by opening the sore to one , we thinke that the more wee open unto , the more ease wee shall have , and so wee are in danger to shew our case to all we meet , and here satan hath a stratagem that when hee sees hee cannot make us secret our matters from a friend , then hee will urge us to out with it to all , and after wound us with a sore and heavy tentation , that now wee have shamed our selves for ever : and therefore my counsell here is , that when wee have found a faithfull friend , that then we begin and end with him , except wee call in one or two at the most , to have the matter under the teste of two or three witnesses ; and before i leave the particular , i must make bold to call upon such , as are made physitians to the soules of their friend , to make use of these things . 1. that they bee not over-earnest to fish out mens secrets , for if wee meane honesty and secrecy , they are more bound to us , that wee will heare them than wee , that they will tell us , for wee are thereby , bound to one great duty more than wee were , and that is to keepe secrecy . 2. wee must bee willing to bee made use of by men , as by women , by poore , as well as by rich . for as one speakes , who was of great experience this way ; there lyes a great corruption in it , when wee finde our selves more ready , to take the confessions of women , than of men , of young women , than of old , of faire than of foule , of gentlemen , and rich men , than of poore : and which we must see that wee humble for and avoid , and bee rather for the poore than the rich , for men than women , &c. 3. by all meanes wee must keepe councell , except the matter stand so , that wee sin in keeping close their secrets ; and here if wee have cause to doubt any thing ; as though his secrets would be pernicious , wee shall doe well to tell him , that if he aske for counsels sake , that then we will heare him ; but if that he have a farther intent and his plot bee dangerous , assure him we will breake friendship with him ; and rather lose a friend of him , than keepe his sinfull secrets , and lose a friend of god : but if it may bee done , then by all meanes keepe it from all , and chiefest of all , some secrets of the wife from the husband , of the husband from the wife . 4. confesse againe to them when we our selves have beene healed of the like ; and say i was sick of the same disease , and by taking such or such things , by using my selfe to these or those courses , i was cured , and am as comfortable as ever i was in all my life : ye would not beleeve how this will settle the heart of a poore christian , who hath a good opinion of us and our sincerity : doe not stand thinking , that they will never think well of us againe , if they doe not , an happy losse , if we may thereby bring them to peace and comfort ; but the truth is , these are but fancies . if a man have a calling from god for the good of mens soules , to open all his heart , in the sight of all the parish , men will thinke never the worse of him , but the better ; and indeed we can confesse nothing one to another , but what we may in a manner know one by another before hand , sith we have all one and the same heart , cut out of the same rock , of the same complexion and disposition , as touching our lust and originall sinne , and therefore if they confesse to us , to have comfort from us , wee may doe well to tell them our sinnes and errours in a mutuall manner , as they doe their wounds to us . 5. we must pitty them and pray for them , and helpe to carry their burdens : wee of our selves can doe nothing , but we must commend their state and case to god ; as hee is to pray for himselfe , so we are to pray to god for him , and the prayer of a righteous man availeth much , and is of force : where many may fitly come together in prayer , the more the better : but in this case of secrecy , one onely is made acquainted with the matter , and in this matter , the prayer of one righteous man shall do the deed ; for it is not the worth or force of prayer , but the promise of god which is all in all , here we have a promise , and by vertue of that promise the prayer of one will carry it . the generall rules after the tentation is over . 1. wee must not bee coozened so as to think the tentation is resisted and conquered , when it is not , nor yet suffer our selves by satans deceipt , and that of our owne hearts , to be made beleeve it is not conquered , when it is : sometimes satan doth for a time withdraw himselfe , hee may , and doth in skill , cease to solicit ; and lust may sit still for a space , and all to lull us asleepe , as though all were done , when nothing is done , as though all were killed , when it is as live as ever it was . the tempter will come , and bring seven worse with him than before ; and our lust will come againe , and take us at some advantage , and doe us a spoile : in case wee thinke the tentation ended , when there is a politike giving over to bite for a season onely : what must wee doe , to know when the ceasing is , because the tentation is conquered , and when it is onely by withdrawment for a time ? many things might here bee said ; that which satisfies is to affirme , that if wee have taken paines , used gods meanes , waited gods time , then the worke is done as it should be ; but if meanes , or all ordinary meanes to bee had have not beene used , wee have not set god and prayer , against the motion : if we find that the lust is gone , we know not how on a sudden , no sooner come almost but gone , hereis cause of suspicion , to feare that all is but a practise of our great enemy , a purpose to rock us in security , that he may come and take us in the sinne or some other , when we least thinke of it , and and stand unprepared . againe , if wee finde no good fruits and effects to follow , no good to come of it to our heart and life , that wee are no more humble , no more ( if not lesse ) spirituall than before ; here is great doubt that the tentation is gone the wrong way ; for if we do drive this divell away by gods meanes , which are spirituall , as prayer , reading , watching ; spirituall seed-corne , will leave behind it , some spirituall fruit ; prayers , and holy exercises use not to bee lost , they fall not in the dust , but mortifie , and sanctifie , they both must and doe , and therefore if wee finde ease , but not grace , some quiet , but not the quiet fruit of righteousnesse ; for all that i know , as good the tentation had stayed , as depart thus . but if we finde that we have not onely a bare freed once from the stirre and power of the tentation ; but the tentation is over , and good , is left behind , more modest , humble , fearefull of sin , carefull of god ; then the worke is done by god , and we have our comfort : when a man then doth finde some respit by turning his thoughts over , to thinke of the world , that this or that is to be got or saved , be set or sold , here or there is a purchase to bee made ; this is not gods cure , but if the liberty we now have , over we had , be made ours by turning to god and his wayes , then wee may boldly tell our selves , and bid our consciences rest upon it , that we have gone the right way to worke , and that there is no mistake in the matter : and as wee must not thinke wee have it , when wee have it not ; so wee must not think we have it not , when indeed and in truth we have . satan doth play on both sides , and his devices to coozen us of our comfort this way are many : what saith hee , all that is nothing but a forbearing of old and wonted occasions , and a wicked man may doe this ; indeed , we must not lay the fault on the occasion , as the tipler doth on drinke , that it is made so strong ; and the glutton on his fare , it is so choice , that who can choose but feed by the belly , for the creatures are no kind of cause . before the floud , when men did ( as great divines conceive ) drinke water and feed upon plants ; wee see there was a world of abominations , and therefore we must lay the fault on our lusts within , not on the occasions without : yet this i say , that if a man finde , that by the use of prayer and the word , a man doth in conscience and with constancy shun all the occasions of that sin , which heretofore hee neither could nor would ; there is a cure wrought , for a brunt in some fit , an unregenerate man may ; but to doe it still , alwayes , forever hereafter : thus to doe is a signe of power , of grace ; and after constancy we must see that wee doe it in conscience , that we do not avoid the thing or person , which were to us occasions of sinning out of hatred , to the person or to the thing , but to the sin ; that our stomack doth not rise at them , as they are such or such things materially , but formally as they are to us occasions of offending , and that by reason of coruption , not in them , but in us : he that can doe that , that man may say that sathan lyes when hee tels him , that a wicked man may surcease , by hiding himselfe from his old occasions : for in this sense , nothing but grace and the spirit , and some power of the holy ghost , can make a man shake off his old occasions a man in his sins will be so far from refusing occasions when they come in his way , that hee will look and make after them , and have them he will , if hee may have them for love or money . an hungry man , will thorow stone wals for meate ; so where the love and raigne of sin is , there a man will and must breake thorow fire and water to have his desires finished ; the occasions of that sin , hee must and will follow , what ever come of it : i say it , that nothing but grace , can make a man abstain from the occasions of sinne when hee is tempted ; when not tempted , the matter is not so much , and some men without the strength of grace may forbeare , but when the tentation is up , and the passion is on fire , though a man dye , and ( without gods mercy ) damne in the place , he cannot possibly forbeare without the force of the spirit : i dare affirme it , that hee that can , and doth , in the order and manner i have set down either put the occasion from him , or himselfe from the occasion of a sin he hath been and is tempted unto , that man hath made an acceptable conquest of that lust : and wee doe wrong our selves i cannot say how much , when we suffer satan to perswade us the contrary . the next thing wee are to looke to , is , that we doe not coozen and deceive our selves , so as to thinke we have not overcome the tentation : why ? because we are not rid of evill thoughts ; it is conquest enough , that evill thoughts are borne as a burthen and that lust and satan for their hearts are not able to bring it any further than thoughts . i know god could if he would , and would if hee saw it good and fit , take away the swarme of evill thoughts ; but for our good they are suffered to flye up and down in our imaginations , not onely to humble us , for as the thoughts are , so we should be if we were let alone ; they show our nature , and when wee are come to some practise and growth , wee are then apt to heave up with conceits of our selves above what is written , to thinke that wee are not as other men are , and therefore to prevent and discure the malady , evill thoughts are left in us , to remember us what wee are of our selves ; as also that by feeling the thoughts stirring within , and praying against them , we may be kept from acting the sin in it selfe , in the deed : this must be borne , for wee must know that our inward lust , ever foameth out a loathsome fume , ( loathsome i say , even to the naturall conscience of a man ) and would if it were possible defile ( as one notes ) the very regenerate part ; sin is to be in us till we dye , and therefore evill motions , suggestions , and delusions of satan must be borne withall : the help is , that wee doe delight in the law of god , as touching the inner man ; and what if we see them to bee more than they were before , yet it , is because our light is more , our sight is cleerer , our spirituall sense quicker ; so that if wee have by prayer wonne then , delight and consent away from sinne , the more grace we have , the more sinnes wee have not ; but the more sins wee see , for that if god should let us see the sinnes heretofore , when we had little or no grace , wee see now , wee then must needs have despaired we could not have borne it , it being a great worke and power of grace , to be able to stand before the sight of our sins : and againe wee can discerne more corruption now , than we could then , because our eyes are now more open , wee must not goe about , then to conclude against the haire : that sure the victory is not got , because wee see , and feele ( perhaps ) more evill thoughts , or our evill thoughts to stir more than before ; alas , did we not feele them , and the burthen of them , we would never care to come to god , to have them done away : and therefore it is rather an argument , that the conquest is comfortably made , and that the lord doth intend us a good turne , even to helpe us away with our lust , more and more every day , for that wee finde that our lusts doe burthen us , and appeare in their odious colours more and more every day : make not that then an argument against us , which is rather for us : & say that i find it , and feele it more and worse , i hate it more , i delight in it lesse , i consent not at all ; this is sufficient for our comfort for the present , and that man who hath gone thus far , may well be said to overcome the tentation . 2. the second thing to bee considered of , after the tentation , is , that in case we do catch a fall , and the tempter without , lust within , doe blow and push us downe , yet wee must not make the matter worse by despairing , for to despaire is a greater fall , than the fall it selfe ; this were to leape into the fire , to save our selves from the blame : i know a godly man can never utterly despaire , there is still a seed in him , and where faith is , there is some hope , where hope is , there is not a totall despaire ; but doubt wee doe saith paul , yet not despaire , and such doubtings we have as do make our life uncomfortable and some degrees of despaire we do admit , and for every degree of despaire that wee doe suck in , wee doe suffer the losse of a degree of comfort : wherefore wee must hold out against thoughts & propositions tending to despaire , rise with david , rise with peter , and grow better after-than before the maine push is given , because we sin after knowledge , so did these two worthies , and they are in heaven and dyed for all that in peace and honour . davids conscience when hee came to dye , was troubled about a lesser matter , i meane the cases of shimei and ioab : as for his bloud and murther , not a word , why ? because hee had made a thorow-peace with god : for those sins in his life and health-time , he had compounded with his iudge : let us doe so in any hand , resist , hold out , doe and suffer any thing , rather than sin : but if satan hath gone beyond us , lye not in sin , up againe ; it is not death to commit sin , but it is , to lye in sinne ; repentance doth give the soule a vomit , up comes all againe ; it showes great love in god , and great faith in us , to rise up againe out of great fals ; and when up once , then fortifie our selves we must against relapses : there is a se● depth of trouble in minde will follow , if after our rising we fall againe into the same or the like offence , this will cost deare : but yet by the way i affirme , that this may befall the child of god. in the story of the iudges , the church up and downe did sin the sin of idolatry ; repented , and yet fell , againe and againe : and this were to unchurch the church of the iewes , to say , that gods people cannot doe that sin after repentance which they did doe before . and who can thinke , that abraham did not repent of that his sin in the matter of sarah ? yet the next occasi●n , he sinned the very sinne againe : and was not that a grosse sinne , to tell a tale as hee did , to lay his wife open to adultery to save his life ? which many heathens would rather have lost their lives than have endured , and what ? to make a bargain , that not for once or so , but where ever we come , doe thou say , thou art my sister . if this were not in substance , in circumstance a grosse sin , i know not what is : they did as it were consent unto it : and that abraham finding so strange a deliverance by god as he did , repented not , were straying ; and yet after , he fell into the very same sinne againe : and one dares say , that david committed adultery often , because he took bethsheba and had six wives besides , and ten concubines : and for murther , deny it who can , that david went far , when hee said and swore that he would be the death of nabal , and all his innocent family , wherein was a godly and right vertuous wife , and some religious servants : this was a grosse sin , and what if hee did not act the deed ? no thankes to him ; he was resolved if ever man were : and yet after hee fell into the foule murther of vriah ; the church in nehemiah and ezre fell the second time , after solemne repentance , into the grosse fact of having many wives : and for the word , wee have nothing against it , god will forgive us seventy times , that is , infinite times ; a certaine number being put for an uncertain : me thinks it is a sinfull limiting the holy one of israel in his free and infinite mercies ; of christ our redeemer in his merits , to say the contrary as though god did forgive us , because wee have done the grosse sin , but once after wee are in christ ; and for reasons i propose but these . 1. what ever sin wee may repent of , that god may and will pardon : but the sinne of falling againe after repentance into the selfesame great offence , is a fault that a man may repent of , which i thus prove ; because it is not the sin against the holy ghost , or there is no sinne , but that sinne which doth exclude repentance : and that every grosse sin done after true repentance , could not be the sinne against the holy ghost . i need not prove , because no mā can or wil affirme it . 2. t is on al hauds granted , that a man may fall into some other grosse sinne , but not ( say they ) into the same : but of this they neither can nor doe give good reason , there being no place in the word , nor no ground in the nature of faith or of repentance ; but that a man may as well fall into the same grosse sin as another ; as great , because that another sinne as great , is as contrary to the habit of grace and act of repentance as the same . 3. what may stand with the grace of god , that a godly man may do ; but to sin the same grosse sin after repentance , is not incompatible with the grace of god as now it is in us ; for what may stand with christ , may stand with grace . it is written , that one act of sinne cannot destroy the habit of grace , as though many might : indeed one act of a great and foule fault hath done it ; as we see , the angels fell in heaven ; and the fall of adam in paradise , in whom , one act did cast out grace ; there grace being not the grace of christ , the grace of justification : and philosophers hold it , in some ferall vices : but now as the case stands with us , to double that act againe and often , and i cannot say how often , cannot of it selfe thrust a man out of christ : why ? because wee are kept in him , and his graces in us , by the power of god and the spirit of christ : now for a man to say , to sin such a sin wee treat of , cannot stand with grace in us , sith that grace is kept in by the power of god and of christ , is to me uncomfortable divinity . 4. that doctrine cannot hold , which leaves the conscience of man without a stay , and so doth this : when a man shall be set on the rack for ever , that he is not in christ , & why ? because hee doth sinne the same grosse sin after true repentance , or at least , that his repentance was not true ; and if i were not a true christian , i know not when i shall be ; and if this my repentance were not true , i feare i shal never repent aright . it must bee held against all true repentance , or else there can be no state of the question made : for true repentance hath a breadth with it , and doth admit of degrees : and if they say , that when a man hath attained to a great measure of repentance , then it will carry it for him , that he shall never sin the same grosse sin againe . here the heart of a man can finde no sooting , because by this their assertion , no man can possibly set downe , when a man hath attained to the point and degree of true repentance , and therefore they must affirme it of any true repentance ; that whosoever hath truly in the least degree , and measure repented for a grosse sinne , shall never while hee lives , commit the same againe ; and if hee doe , then as yet he is not , nor never yet was in christ : which is a tenet very uncomfortable , and no way agreeable with the sweet principles of the covenant of grace , and the free and infinite mercies of god , proposed to us in the gospell . lastly , this cannot stand , because no man can satisfie the conscience of man , when the sin he hath committed is , or is not a grosse sinne . they say that a man may sinne smaller sins of infirmity againe and again after repentance , and i say , that there can be no sound reason , why a man may not after his repentance doe the same grosse sin againe , as well as an infirmity humbled for , and repented of . but to passe that , the thing i urge is , that it passeth the skill i thinke of any man living , to set me downe a limit , that so farre i may goe , and my sin is but an infirmity , but if i goe a point further , that then it is a grosse sin ; for if i may step one degree and point further , and yet my sin be an infirmity still , then i say , why not another degree further ? and so , why not another ? and so another , and who can say , when and where we must stay . the conscience of a man in perplexity , must have a rock to settle upon , but when it is a grosse sin , and when it is not , cannot be punctually defined ; circumstances after the case , and many sins of the first table , are grosse and great enough , which yet to many of us , are accounted of , as no such sins : many determine a grosse sin from the matter , but the forme is , it that chiefely gives name and nature to a sin , and the manner is the forme of a sin , rather than the matter : and hence somtimes when the matter is not so great , yet the manner may be such , that it may well goe for a grosse sin : the only reason that ever i heard is , for that after a man comes to repent of a foule fault , a mans sorrow is so great , hee feeles such smart , that hee will never come there againe , because hee will drinke of that bitter cup no more . t is true that such a man will goe his wayes , and doe so , no more if hee can doe withall ; but i hope our divinity tels us , that what ever our sorrowes hath been , how much soever the griefe was ; yet except god doe keepe us , the remembrance of former compunctions cannot preserve us , when the winde and sun , the occasion and tentation doe meet . now show mee a place that hath in it a promise , that when our greefe hath beene so great , that then god will preserve us from ever falling into the same fault : i know god doth so tender us , that he useth not to let us come to that passe againe , and he makes our fits of former sorrow , a meanes thorow his blessing for to preserve us ; but that a godly man shall ever be so preserved , is besides the text i thinke . againe , i desire proofe , that still an end a regenerate man doth , when ever hee repents of a grosse crime , entertaine his heart with a great deale of sorrow ; some i know doe , and many , and if you will the most ; but that ever it is so , that we never after conversion repent truly of a grosse sinne , but our sorrow is much and great ; i thinke there is no such thing in the word of god : many have that initiall repentance brought about by the pricking of a pin , without a lance ; by the sweet musicke of the gospell , without any great noise of the law , and so i say , there after repentance too , when they by occasion and tentation , fall into some foule fact : and then againe , how much this sorrow must bee that will keepe one from relapsing and ever doing so againe , is past my wit to conceive the quantity of it ; and the conscience must be able to spell it out , and to say , thus much i must grieve , else my repentance is not right , for such a sin , and i may fall againe . now where this full point lyes , that a man may be able to speake it ; thus much i must and have grieved , and am now come to the height of sorrow that is required ; and now i know i shall never fall the same fall againe . these bee strange riddles , the heart of man i know must come down , it must melt and breake , but yet a little sorrow doth it in one , when a great deale doth but do it in another : some mens hearts after sin are like hard wax , great heate is required to melt it ; but others like soft wax , a little will supple it , as we finde that at mans first conversion , some men turne to it without much adoe , with legall sorrowes , and the sinne before regeneration , i hope , hardens the heart , more than the sinne after , for before , there is nothing but a stone , nothing but sin and flesh ; but after , be the sin committed never so great , yet there is some spirit , some grace abiding , and so some softnesse with all . we divines doe use to teach , that it is the love of god ; and not the sorrow for sinne , which is the cause to keepe us from relapsing , and that too much sorrow doth hurt and drive us from christ . we all agree , that a man may goe too far , when there is so much as doth bring us to christ , it is sufficient ; and that sometimes , a lesser degree of humbling and mourning will doe that : god doth not delight to see us in our ashes , no further than he may heare of us , and t is not terror of the law , but the peace of god which doth garrizon and keepe our hearts , and mind , and therfore this reason is of no force , it hangs the conscience on uncertainty , and no man can determine , when his sorrow is come , to bee enough , and serve the turne in this divinity : besides who sees not that wicked men doe grieve over and above out of feare or shame or both for some sins and more than godly men doe , for the same or the like sinnes , and yet who dares say , that by reason of this their griefe , they could never offend in the same againe . iudas did grieve and sob extraordinary , for killing christ : yet i do not thinke , but had the case come in his way , hee would have murthered him againe : no trusting him , who presently after killed himselfe : and we finde some , who for murther fall into those flats of sorrow , that they doe run upon their owne deaths , and cause themselves for very remorse of conscience to dye a dogs death . let us then say , that it is a dāgerous case , for a godly man to sinne the same great sin after repentance , what if it doe not put him out of christ ? what if it do not hang him ? yet it burnes him in the hand , whips him up and down the towne , my meaning is , that it doth cast him into a bed of miserable sorrow ; but withall we must say , that it may possibly be , that after true & hearty repentance for such a fault , a child of god may chance to fal into the same sin againe and again : how often i cannot tel , but this i can tell , that how often soever hee sinneth , let him repent , and returne , and his pardon is ready : they wrong god in his mercy , and men in their comfort who doe say the contrary . 3. the third duty that wee are to looke to after the tentation , is , that in case we do not finish the sin , not act the fault , but doe drive away this fury : that then wee bee very thankefull to god , t is his doing only , t is his grace that moved him to stand for us , when we were in danger to cast away our comfort : it is a great mercy to rise againe , but a greater too , when god comes and stands betwixt us and the fall . of the two , it is better not to sin the sin , than to bee recovered after wee are down , as it is in it self for a man to bee preserved from a disease , than to be cured of the disease . i confesse that wee have a greater experimentall taste , both of the love and power of god , when wee are recovered , but yet as touching our peace and comfort : i hope wee all see , it is better not to sin the sin , than having sinned to be healed , we save a great deale of inward paine and bitter sorrow by the bargaine , christ i know tels us most divinely and sweetly ; that to whom much is forgiven , such doe love much , but yet we must not sin many sins , that so much may bee forgiven us , and wee love much , this were to turne the grace of god into wantonnesse ; and that which augustine hath up and downe in his tomes answers all , that those also are to love much , who have beene preserved by the providence and power of god , from doing such and so many transgressions as some others have : for why , saith hee , have we not sinned those sins ? was the cause in our nature ? is the reason in our will ? no , but only in the goodnesse of god ; wee are then to thanke him , and love him for the sins we have committed , and have had our pardon for them , and for those many more which wee should have done , had not the lord beene , all one , as though wee had done them , and had found a pardon of them ; and one degree more , and that is , that by reason of his meere mercy , we have beene strongly preserved from so sinning against our god , from so troubling the quiet of our owne hearts and in some particulars , from so scandalizing the church and people of god. 4. the fourth duty after the tentation , is , to make a good use of it , to get some good out of it , wee must come to some fruit after wee have beene so handled with such bitter plunges . the earth after winter becomes fruitfull , so must wee be ; now the good that comes by tentation is manifold . 1. a sight of some corruption wee saw not before ; the beginning of all our comfort ariseth from an humble sight of our corruptions , and t is fit , that when we will not see them , and abhor them by what we finde in the word , we should have the experience of them in our selves ; then we say , till now , little did i thinke , i had beene thus and thus given to such rebellions , then wee cry , ah wretched man that i am , what a beast , what a divell am i ? this doth mightily empty us of our selves , and then we quickly fill with god , with christ : this is amends enough for all our toile , that wee are made to see somewhat in our selves , which wee never thought to bee in our hearts . 2. the second is to see that ther is some sin , not sufficiently and thorowly mortified , that as yet wee have not gone to the quick of it , and what that sin is , and now to take it in hand againe , and never give over till wee breake the heart of it , lest it lye in the winde and doe us some spight against another time . 3. a third is to grow acquainted with the wiles and depths of satan : a godly man should bee well acquainted with the divell , so as to know and to finde him out in his stratagems , and this is done more by tentation , than by all the reading in the world . 4. to be acquainted with the goodnesse and mercy of god , to bee able to finde out somewhat to purpose , in the mystery of godlinesse , how god doth make sin to cure sin , one theefe , one corruption to cut the throat of another , one corruption to prevent a worser , fetch heaven out of hell , to learne to speake it by experience , and to say , i had sinned , except i had sinned , i had gone to hell , except i had gone to hell ; that the worst pride comes out of our graces , that our best grace , the grace of humility ( which makes roome and way for all the rest ) comes out of our sins : now then we should not finde our selves , or satan , or the lord out , were we not taught it by our tentations . this made fox to say , that his graces did him most hurt , and his sins most good , a paradox : but by our owne tentations we know his meaning : this made luther to say , that these three things make a good divine . 1 , prayer . 2. meditation . 3. tentation : this good we have by our tentations , that wee come to know our selves , to know satan , and to know god ; such is our estate , that the furthest about , is the neerest way to heaven ; we cannot goe to heaven by geomitry : we must fetch a compasse by the gates of hell , and see what newes with satan , ere we can relish the sweetnesse and goodnesse of the promise , we cannot else take god for gods sake , and have heaven on gods tearmes ; we cannot come to god but we must follow christ , and follow christ we cannot except we deny our selves , and deny our selves we will not , were it not , for the crosse , and man would do any thing , rather than take up his crosse ; were he not buffeted and beaten to it by some tentation or other , and therefore thanke yee tentation , that ever we come to heaven : what ever it is to beare a crosse , when god doth lay it on , i am sure it is an hard and an hard thing , for a man to take up his crosse ; and yet by tentatiōs we are brought to this : wherefore wee must do our selves this good by our tentations , when they are gone and over ; that now against another time , we know the better how to doe with satan , that he shall not put such tricks upon us , and coozen us out of our comfort , and that cheefest of all , by his art and skill . 5. we must learne for ever after to pitty others ; and out of pitty and mercy , to do them in their spirituall sorrowes , all the helpe that possibly wee can ; let us mourne with them , and have a feeling of their case , and the rather , because once or often it hath beene our case . paul doth not say to the incestuous corinthians thou art puffed up , but turnes himselfe to the standers by , and saith not ( hee is ) but ( ye ) are puffed up , and have not rather mourned : now the sense & the fresh remembrance of this , that but the other day wee our selves were as sick as they , and by the meere mercy of god we got our selves out , should and it will bring us to shew all mercy to them , to mourne over them , and not to pride it over them , as though wee were free from ever suffering the like lust ; whereas , by our owne experience wee rather learn to walke humbly before god and man ; remembring what hath bin , and considering what may be , if wee our selves should bee tempted . this then is a golden lesson which our owne tentations ought to teach us without booke , to restore such an one with the spirit of meekenesse , do ( saith the greek text there ) as surgeons do , who use all tendernesse in handling armes and joynts , when they are out of joynt : let 's do what we can to set them in joynt againe with all love , meekenesse , pitty , and compassion , you would not beleeve what good it will doe a sick soule , to see another pitty his case , to weepe with them that weepe , it furthers the cure exceedingly , and wee doe become the more willing by ods , to set our hand to helpe , because we doe remember how it stood with us , when we were in the same or the like case ; say i may thanke my tentation for this , that i have either such will or skill to restore my poore brothers soule ; & so much the rather are we to study mercy and meekenesse , because whē we go about to fetch men out of their sins , men are subject to fret and snarle , it is like wakening one out of sleep , and then wee see how out of quiet they be , ready to braule at their best friends ; so here , and therfore we have need of meeknesse , and patience which our owne experience in our owne assaults and tentations will learne us sooner than all the teaching in the world . 6. and lastly , by the bitter taste of our tentative corruptions , we must now out of our owne sense , learne to loathe and to abhorre them , that our corrupt nature may bee an ugly sight in our owne eyes : we see in the word , that grave christians have bin the men who have come to loathe themselves in dust and ashes ; so abraham , so iob , when old , they did by reason of their sin abhorre themselves , in dust , and in that which is worse than durt , in ashes , and this wee shall never come so thorowly to doe , till we come by reason of tentation , to be as paul was , a very crucifix of mortification . ah this selfe-love , how it makes us carry a moneths minde to our lusts , we have a doting humour after our corrupt lusts still , and therefore al is little enough to bring them out of request with us ; they had need sting us , and that home too : say we have a running sore in our bodies , which none else can well abide to come neere ; yet such is our philovety and selfelove , that wee can abide the sight and smell of it well enough ; right so , wee are so inward with our owne selfe-affection , that albeit our lusts are a corrupt matter and doe stinke like any carrion , and would make one sick to see them , yet wee can abide them well enough ; our nature is altogether by adams fall and our fals become filthy ( the hebrew is stinking ) wee stinke horribly , and yet , because we have an ill and a stinking nostrill of our owne , we can away with the smell well enough . now comes a tentation , stirres the wound , makes it stinke and smell ; wee are so peppered with the sorrow & woful fruit , of it that we come to take our sins as they are in their kinde , and at last wee are so changed and altered , that what we l●ved rather than our life , that wee come to hate as any death : this use we may and must make , by looking both on our sore and heavy tentation ( which wee may thanke our lusts for ) when once they are past and over . the fifth and last duty after our tentations are shut up , is to prepare for a further battell , for an other encounter : hee went away from christ but for a season , therefore ere long hee will come againe ; how long it will be first i cannot say , but ere long it will be , he will stay away no longer than needs must , as soon as ever he can get leave he will come without sending for : though i name sathan , yet i meane such mixt tentations wherein lust and satan doe tye together ; but because satan useth to fire the matter , and to set the wheeles going , therfore it is that wee doe use to name him , as though all were his doing . the thing i first propose is , that we waite in daily expectation to have some other fits , for wee are too too apt to dreame of , i know not what , peace and freedome after tentation is done away , and then we are in danger to grow secure , which when our enemy once perceiveth , hee will then come and make use of his advantage . a boy in the schoole , after a sound beating is past , fals to his liberty promising to himselfe that he shall not be had to horse yet a while , & is of from his book , till his master comes again and hath him by the skin : so when we have had a scourging with the smart of some sowre tentation , we thinke now the worst is past , and that wee shall have no more such reckonings : then comes the tempter , cals up our lusts , and finding us secure , doth us a shrewd turne ; so we finde in the saints that after a storme once blowne over , they use to catch their fals ; when we have stood free from our usuall sicknesse a yeere or so , wee use to give our selves to disorder in dyet , as thinking that no sicknesse can now take hold of us , and then wee are over head & eares in some disease ere we are aware ; so t is in the soule , we must then when we are on the other side of some heavy tentation , doe as marriners doe in a calme , mend our tacklings , get our things about us ; as not knowing how soone , how sudden , another , a worser storme may fall : take heed then after wee have put off our fits , of a secret floth ; watch still , lye in our armour , for as sure as wee live , if wee live any time , wee shall meet with another bout ere long : for when wee grow up in grace and come to some perfection , wee shall heare of more sorrowes . god hath ever been upon his saints with greatest tryals , when they come to some age and strength . he will then build with us when wee are seasoned , as farre as our strength will goe we shall have it . and therefore when old , when paul aged , doe not say i have done ; now our faith is most , our wisdome most , our graces strongest , and therefore repent and say , there is worse behind still , we must have some intervalle , sometime betwixt our fits , some good dayes to breath in , else we should not be willing to live , else we should not have strength to hold out the next fit ; and more fits in their times we must have , else wee should not bee willing to dye . say then i looke every day for a fit , and therfore i will not bee without my medicines in a readinesse ; and in all our physick be sure to put the bloud of christ : satan is not so beaten , nor such a coward neither , but hee dares come againe , hee will put it to the adventure , he had little hope to do any thing against christ , never was hee beaten as he was by him , yet he came againe , and againe , and so hee will to us : the thing i commend then to all our care , is , to stand upon our watch and sure guard . a question is made by some , whether satan may come to the same man , with the same tentation after hee is well beaten and conquered : durand saith , he may to others with the same , hee may to the same man w th some other tentation , but to come to the same man , with the same tentation , to shoot the same bitter arrow at the same man who did conquer him , he thinks satan will not , ; his reason is , because sathan will not come where hee hath no hope to be the victor : but saith he , hee hath no hope of having the victory in the same , and over the same man. as a man who is once beaten in the field , you cannot get him into the field , with the same man at the same weapons ; and a cock once made to runne away , will fight no more . the answer is , that man is usually beaten in the field for want of courage , or strength , or skill ; but sathan is beaten onely , because wee will not give assent and way unto him ; and therefore what if we repell satan , by resisting him in his tentation : now it may be at another time wee shall not bee found in so good a minde , nor in so prepared a disposition , to resist and deny him in his suite : what knowes hee whether we have lost of our former strength , or wit , or will , or grace , or care , and vigilancy ? but above all satan wil try , whether that god , who now doth not , at another time for some causes , will suffer us to be led into the tentation . it is not our strength , but gods that doth it ; it lies not simply in our will , but in the will of god. aquinas i thinke is in the right ; sathan would come oftner than hee doth , but that god who knowes our strength , or rather our weakenesse will not suffer him : and though he loves not to be beaten , and desires not to come where there is no hope , yet it must bee as god will , and not as wee and the divels pleasure is : if we need it , we shall have another triall ; it is the divels nature , he is a tempter , his malice is his formall being , and he cannot chuse but come against us , as farre as the lord shall please to let out his chaine : what if he hath no hope to conquer us , yet he knowes he shall molest us ; hee is at no quiet himselfe , and he would not that we shold have any rest neither , as far as he can doe withall : it doth as it were doe him good , to goe about to doe us hurt : he will , because he must goe away for a season , and after a season , he both will and must come againe ; and if we grow negligent , lye open and naked , as not once thinking to heare of him at all , or at least not as yet ; then he is for us , and hath his blow , his full blow at us : from hence it is , that often in the same lust wee beate him now , because wee are prepared ; hee comes and beates us another time , because he takes us unprepared . againe , satan is not ignorant , that when we have had as much as ever we can doe to get him off at first , we shall be loth to be troubled there again and that it is a weary hand to be tired with the same anguish , and this moves him to try the second , the third time , 〈◊〉 , and sometimes oftner the same way , to prove what he can doe ; for he is not to learne , that it is more for want of heart than strength that wee use to yeeld : these may bee the reasons , why satan comes againe many times with the same assault ; but if we looke to god , he doth order it , that we shall be tempted in the same veine , because he sees that we by use and experience have got more skill there than any where else , and that wee have our weapons ready to breake the blowes which come that way ; and thus because our loving father knowes , that now wee can tell how better to fight at that weapon and war , than any other ; hee out of his goodnesse , will have sathan come that way , or not at all . he intends us the victory , and now sith our conquest is in the same tentation , in which wee are tried and skilled , both certaine and easie over it is in any other , satan must come upon us with the very same trickes and tentations ; thus we see that the same tentation doth befall us more than once or twice . 2 sometimes satan changeth his weapon , and tries us the cleane contrary way , with such assaults as wee yet never felt in all our dayes before : he hopes that there wee have no defence , that wee doe not expect him at that doore , and thus he thinkes , comming in with his blast at a contrary point , to blow us downe ; and here we must doe as the pilot doth , have our compasse ready , and stand ready to turne our needle to any point , knowing , that our lust within is for any sinne , and sathan hath skill at any tentation ; all is in a manner one to him , hee can tempt us to covetousnesse with as much ease and art , as to prodigality ; and therfore what ever our tentation hath bin , and what ever our humour hath done , sathan can change hands and so must wee expect to finde . the word will furnish us against him , come when hee will , or which way he will , be it the same or some other way ; here we must take councell , that say he come with some other weapon , it ought to be to us an argument , that sure now he begins to bee out of hope , sith he doth shift his weapons thus . 2. that god will have him turn some other way , to purge some other streame ; another lust , must have another purgation . 3. change of physick is good , for that the same potion alwayes used will not worke so well , the longer wee are used to the same tentation , the lesse it worketh with us . 4. god will have us learne skill , by experience at all sorts of spirituall combates , trials , weapons . the summe is , that sith when we have gotten the better of some great tentation , wee are subject to bee drawne into spirituall pride or security and so to cast away our armour : we must learne to expect to heare of another encounter , to weare our armour about us , to stand ready against all assaies ; hezekiah , asa , iehosophat , after they had gotten thorow some sore brunts are said then to fall , and this came because they thought not of it , grew into some cōceites , were willing to please themselves , with hopes of freedome or respite ; now for a time or for ever after , or that what was done , was by their own strength and that now they needed not to looke after god in such particular manner any more . by their mistakes and fals , we must learne to stand still in a continuall expectation & preparation , when one tentation is over and past , that another will come , and that ere we be many yeers elder ; if it come not so soone as wee looke for , there is no hurt done , we are provided against another time . and thus much of some generall rules as concerning tentations in the generall . the second part : containing some particular rules , serving to helpe us in some speciall cases . a great doctor in our israel doth observe , that the cōscience of man is wounded most with the third commandement in cases of perjury ; the sixth , of murther , the seventh , of adultery ; i may adde ( besides some others ) the tentations of blasphemy , against the nature of his essence , being , and prime attributes of god : these do shake the conscience of a man , because there is a maine principall in the heart and conscience of man , fully and strongly convincing him of those particulars , viz. that there is a god , that he is truth , that he is an avenger of all perjury , that wee must let men alone with their lives and wives ; things wherein a man may make restitution & salve the sore , they do not use to urge so much , when once we are brought to restore that which by fraud or force wee have taken away ; but in matters of bloud and unchastity , no restitution can possibly bee made to man : for who can helpe men to their lives or chastity again ? and this is the reason , that these sinnes make such a foule cry above others ; but of those particulars more hereafter . i meane first to propose some rules which may serve all these in common : then some that are more proper to each tentation in severall . 1. we must not make the matter worse than it is , which in those tentations , which are accompanied commonly with most horror , is dangerous ; for as we are not to lessen the matter , so it is neither lawfull nor safe to make the things worse than they be ; to pore into the sore , to breake it up into too many peeces , in this case is perillous : indeed when wee are apt to grow secure and presume , we are advised to aggravate matters to the most ; but when we are downe the wind , and subject to despaires and feares , this is not approved to be either lawfull or safe . 1. it is not lawfull to make that a sin which perhaps is not ; or that which is a sin , to appeare to us greater than it is : things must be represented unto us in their true colours ; and as wee must not set the sin higher than it is , so not the guilt of it neither , this were to sing the song of cain , my sin is greater than i can beare : he did not say so because it was so ; but it was so , because he said so : we must see that wee doe not make sinnes where god makes none ; lest wee come to make that not to be a sin which is a sin ; and some men are miserably tormented , for things which are onely sins in their conceit , and not in truth . 2. it is unsafe in all , but most of all in these kind of tentations , because man is a timerous creature , and when in this veine , he is apt to be discouraged ; feare of discouragement makes a man fall , weakens , a mans purpose and resolution of resisting ; as a boy is many times out in saying his lesson , onely for feare lest hee be out , who could say perfect till hee came to say : and a girle being threatned and terrified , breaks the glasse only for feare of breaking it : so when we are in feare joyned with discouragement satan hath a great advantage ; and those sinnes amplified and set up , doe mightily faint , and discourage the heart and spirits of men and who can fight with any heart against an enemy , that hee hath little or no hope to conquer . now when we doe make our sins worser than they are , then it doth secretly steale away our hope ; and so we make no great hast to resist , nor have no great heart to fight : we then must learne , not to make it lesse , lest we be too slothful , nor more lest we be too fearefull ; but just as the matter is , as neere as we can , that so wee may bee fitted and prepared , to fight the good fight of faith , with diligence and watchfulnesse . 2. wee must not suffer the thoughts of these horrible tentations to tarry in our mindes ; they are gods and our greatest enemies , and we must shut the doore against them ; what if we dislike and distaste them ? yet as one notes , this rowling of them up and downe in our heads , doth show that there is an insensible likening of them in our hearts ; we must set our hatred against them , and thrust them away presently , and hold it a dangerous thing to thinke of them . god cannot take it well , if wee mislike a thing in judgement , and doe not set against it , with the meanes god hath appointed and sanctified to that use , satan will coozen us , as though that our very misliking of them were enough in things foule , and that there were no feare of danger ; wheras nature it selfe , doth looke sadly at these tentations , and the mislike we feele , may well come from the influence of the law and light of nature . i have learned that we are never the further off from a tentation , for our misliking it onely , but the nearer , except withall in affection , we humble for it ; as well as distaste it in our judgments : what if the dislike be not , because it is a sin , but because there is some feare or shame ? this is selfe-love and pride , and this will worke in the sin , if we goe no further , and that by gods just judgement : our duty then , is not to suffer the thoughts of such wounding and terrifying tentations , to tumble up and downe in our mindes , though we have no minde to them ; for either by discouraging us or enticing us , they will get further hold : but wee must cast them off , set the word against them , and turne our thoughts to some better subject , and chiefly to thinke on those two great dayes , the day of death , and the day of iudgement . 3. wee must of all see , that we set not against those : of our owne strength we can doe nothing , by our owne power against any lust ; but least in these , because , what through feare & horror in som , what through the swinge and violent torrent of these two passions of anger and lust , a man hath but little use of that reason he hath ; and so the more he strives this way the worse it is , it doth but encrease our desires to the sinne ; our strength is here to pray and expect , and laying all naturall and carnall weapons aside ; let god alone to doe all , and out of grace it is , that hee doth doe for us , what he doth in our trials and conflicts ; and therefore paul had his answer , that all was to bee done by the grace and mercy of god ; and so we finde that the lord said not to him , my power , but my grace , is sufficient for thee : wherefore we must put al upon the power and grace of god , turne satan to god to christ for his answer , set the grace of god against our sins , when comming to prevent them , when come to pardon them : set the power of god against the strength of them all ; beleeve it , that the grace of god is sufficient , either to prevent us , or preserve us . he is in great danger ( who in any ) but of all in these potent tentations , goes by his owne wit , or reason , or worth , or strength : hee is in safe case , who can say , i deserve nothing , i can doe nothing but hurt my selfe , and make worke for sinne and satan ; i meane to put all upon god , who will worke mightily in me , and for me ; but the grace of god which is with me ; he is all in all , hee will doe all or nothing , that he may have all the praise of his grace . the helpes which serve in severall for every particular assault might be many ; some we will propose , and first for those tentations which are in things of god , then in things of man ; for god , we are much assaulted to atheisme , and blasphemy ; to atheisme , as the greatest sin that is , in that it smites at the roote of all , for to say the truth , all sin is from atheisme : for who would sin , did he then verily thinke , that there were a god that saw all , and would punish all ; and such a god , god must be , or no god : and to atheisme , for when we have sinned , sinne doth draw towards atheisme , exceedingly wipes out all notions of a deity as much as it can ; and when wee are in sin , wee must bee either willing to get out of it by repentance , or else wee shall bee willing to turne atheists ; the best of our play then , being to feed our selves with a conceit , that all is but talke to hold men in awe , and that there is indeed neither heaven nor hell , no place of torment ; that when wee dye all is gone , no otherwise than with a beast : when the conscience will not get quiet by turning to god by repentance , then it will seeke to quiet it selfe by unbeliefe , bearing it selfe in hand , that there is no such thing as hell to torment men in : consider withall , that sathan doth all he can to make men atheists , because , when there is no feare of god before mens eyes , they will sinne all manner of sinnes that the divell would have them sin . so psal . 14. the foolish hath said in his heart there is no god , what followes ? they are corrupt , they have done abominable works ; thus then , when once men take to atheisme , they grow most corrupt and doe abominable workes ; there is no hoe in sinning then , for what shold or can keep the wit and wil of man in , when once wee conceit , that there is no such thing as god : the divell cannot bee a flat atheist , for he beleeves & trembles ; and were it nothing but the sence he hath of the wrath of god , tormenting : why ? that is enough to prove , that satan doth fully & undoubtedly acknowledge a divine power . he is not an atheist , because he cannot , because he shall not , but yet he beares good will to atheisme , because that sin doth much advantage his kingdome saint iames doth prove , that god tempts no man , because himselfe cannot bee tempted with evill : by nature he doth hate sin , and therefore he cannot tempt to sinne : and satan could not tempt eve till he had sin ; nor eve adam , till shee had sin her selfe : all this proves not , but that sathan may and doth tempt us to atheisme , a sinne which he himselfe hates not : for though he cannot sin the sin himselfe , ( as the divell cannot do the act of many sins , as adultery ) yet hee loves the sinne ; it is not for want of will that he is not an atheist ; for he would give any thing , he could turne atheist , and finde some kind of ease , by thinking there were no god at all : and it is a sin which is incompatible with the estate of a damned angell ; but now his desire being to damne soules , and this being the most damning sinne that is : he doth use all meanes , to wipe out of the heart of man , all impression of the god-head , and the best men that be , have too many thoughts this way ; and ( as i shewed ) it is the master-veine in our originall lust ; and were it not for the law of nature , our sinne and satan would make monstrous flat atheists of us all out of hand ; but god hath so wrought in us , an impression of a deity , being the maine pillar of the law of nature , that we never can possibly , nor all the divels in hell comming in with their forces , bring our hearts to an utter extinguishment of that law , and that principle of natures law ; and we doe finde , that our deepest atheists in the world , when in extremity , and put to it with some sudden affrightment , to use to cry o god aloud , and therefore this corruption and tentation , is with the more ease opposed and answered : a man hath on his side the workes of nature , the law of nature , the law and fire of his conscience , fearing and trembling at the wrath to come , but when all is done , that which must and only will hold us against the tentation when it is strongly put to by sathan , is to flye to the word of god. the word saith , that there is a god , and therefore i will beleeve that there is a god : out of tentation , other considerations taken from nature and divers acts of divine providence may stop the mouth of our lust , which would not have god in all , that is , in any of our thoughts ; but when once wee are set upon with some fierce tentation , i would wish al christians to do these things ; the first is not to enter into dispute with his owne reason , for the understanding of man , is too weak , & too short , to reach the comprehension of a deity : hee that shall take in his owne thoughts , and muse about the nature and infinite being of god , shall but let in satan the more : the counsell then i am bold to give to the poore christian , is , in any hand not to study this point , but to take his minde off , from thinking & disputing this argument , lest he come to say in his heart , i cannot conceive what god is , and therefore i doubt me there is no such being . away then with all reasoning and syllogismes about that subject . 2. then cleave to the word & say though my reason cannot tell what to make of it , tho lust in me , say there is no god at al , tho satan say it that there is no god , and most doe live as though there were no god ; yet because it is in the word , the scripture saith it , and i must and will and doe beleeve it ; wee must see both god and heaven and all in the word . doubts i know , that have any ground , ought to bee scanned , disputed , answered : but atheisme is a deniall of the first principle of all religion ; and therefore the best way is to begin and end with the word , and to know that such a principall , as is the essence and existence of a god ought not to bee so much as questioned . it is a meere scruple , and the safest way is to reject it as soone and as often as it doth come ; put it off , as a thing neither worth nor fit for consideration ; wee shall finde that by often rejecting such scruples , the conscience will be better confirmed and setled , than by going about by reason and arguments to answer them . hee that shall goe about by the force of his owne wit to conquer his atheisme , is in great danger to fall into some degrees of it ; for when he sees that reason cannot doe it , and find out , what this god is , he wil come to question all , and to thinke that there is no such being . he then doth best , who doth dispute least , and in the heate of the tentation , rests himselfe wholy on the word . 2. for tentations of blasphemy , as curse god and dye : the servants of god are more afraid of them than hurt ; they are rather bugbeares than such as use to produce in them any reall effects : they carry with them such a deale of horror that they seldome take ; for when once wee confesse a true god , it will make our haire stare to thinke of blaspheming him , and so we fall into pitious moodes of terrour and horror , which keepes us from the sin it selfe : but wee must set downe what we conceive may doe us helpe this way . 1. we must get an assurance that god doth love us , and then we shall love him , and love alwayes thinks and speakes well ; but if wee once take a thought and it grow firme in us , that god doth hate us and wil curse us , we will hate him againe and be ready to curse him : and this is incident to us in times of some great afflictions ; as in iobs case , when god doth handle us sore , and worse than hee commonly doth others : and wee finde some circumstances , that we cannot fetch a president for in the world ; never was the like before , then wee begin to apprehend some hard dealing in it , and we grow to conclude , that sure god doth hate us , and then we will be even with him and hate him again . it is natural and usuall for hatred to breed hatred ; and when wee abhorre and hate god , we begin to enter into some termes of blasphemy : we all hate god by nature , but yet there is a further measure of hatred wrought in us to god , when we conceive , that out of very malice and spleene towards us , he doth use us as he never did nor doth use any other ; and in this case our very stomacks will rise , and our bloud will swell against the lord god almighty . to prevent and cure this , wee are to know , that no afflictions bee they ever so great , usuall , and unheard of , are any certaine signes at all of gods anger , much lesse of his hatred : iob was the first , who was ever used as hee was , and his wife shewed her selfe a weake and a foolish woman ; thence to gather the hatred of god to her and her husband . ionas had a crosse that the world never saw the like before , yet it was no fruit of gods hatred . iacob had sore and heavy afflictions , yet it went ever for truth , ( iacob have i loved ) hee loved him , when ? when hee afflicted him . esau had more outward matters to his minde than ever iacob saw : and many great lords were of his family , and yet , esau have i hated ; ) hold it then , that god doth love us , and when wee have this perswasion in us ; all the divels in hell , and all the lusts in originall sin can never make us blaspheme our god , whom we love , and of whom wee have this minde , that hee doth love us : say then , he loves me , and i love him , & then , one cannot be brought to sin the sin of blasphemy . 2. we must get the pardō of our sins , repent we of all our iniquities , and then the crosse can never wring frō us words of blasphemy : when we are in great sorrowes satan will tempt very strongly that way , and we feare what we shal doe in times and cases of great extremity : i feare me , saith the poore christian , what i shall do in great afflictions ; repent wee of our sins and feare nothing : it is not the greatnesse of the crosse , but it is the guilt of sin working with the sting of the crosse , which makes men in their tribulation to blaspheme . rev. 16. 11. we read , that the fifth angell powred down his viol on the seat of the beast ; and it is written , that they gnawed with their tongues for pain , and blasphemed the god of heaven , because of their paines and their sores , ( now marke ) & repented not of their deeds . here wee see that it was not for their paine , so much as for that they repented not of their deeds , that they blasphemed . have we repented , or have we not ? if wee have not , then though our pain be not so much we are in danger to blaspheme : but if we have repented be our paine ever so much , wee need not feare , wee shall not blaspheme . 3. say the worst , have wee blasphemed ? yet we must repent of our blasphemy and hope in god : to despaire , is to put our selves out of gods mercy and protection : to despaire by reason of blasphemy , is a worse sinne than blasphemy , they are both against the goodnesse of god , but yet despaire , is against his goodnesse , his mercy , and his truth . i confesse it is an horrible crime to blaspheme against god ; and so much the worser , because it is a sin somewhat like the impardonable blasphemy against the holy ghost : neither is it in the wil of every man , to say , where the difference lies betwixt them . besides , other sinnes are against god in his greatnesse , governement , but this of blasphemy , doth speake against the goodnesse of god ; and god as he is represented to us , stands more on his goodnes than his greatnesse ; and therefore also this sin of blaspeming hath beene ever held amongst the greatest of sins : all which must teach us by all meanes to beware of this sin , and we may the easier take heed of it , and save our selves from it , because it being against our naturall inbred principle of a deity : nature it selfe is afraid of this sin , which is a great meanes to stay us from the sin-it selfe . satan , i know , is a great blasphemer , and he will assay hard to it to make us to blaspheme ; but wee must set the word & spirit of god against it , and let the law of nature doe all it can against it too . and if at any time we have bin to blame this way , yet we must know that there is a pardon to bee had : i was , saith paul a blasphemer , and paul is in heaven ; and which is worse , he compelled men to blaspheme , yet on his true repentance , all went well with paul ; and so it may and will with us , if we returne as paul did christ hath it , mat. 12. 31. that blasphemy against god is a sin , which may on the same termes , that any the least sinne that is , shall and must bee forgiven , i meane , on our repentance . there is a blasphemy against the holy ghost , which is a sin unto death , and there is no repentance for this sin , nor no hope ; the cause is , because no man can repent unto life , except god give him the grace : and wee have it revealed , that there is a decree passed in heaven , that the lord will never afford this sinner the grace to repent . divers other sinners never have this favour done to them as to repent , but all sinners of this sort are past all hope for ever . there is a difference , betwixt this blasphemy against the holy ghost , and this blasphemy against god and christ , not onely in the measure , but in the very kinde ; i know satan would faine put it upon us , that we have sinned against the holy ghost when it is no such matter : on ignorant christians hee layes this , that when they sin against their knowledge and conscience that then it is the sin against the holy ghost , when the spirit hath bin at them not to sin , yet they sin and grieve and vex the spirit of god : then satan makes his advantage , oh saith he , this is to sin against the holy ghost that it is a sin against the holy ghost , i doe not deny ; but that it is the sinne against the holy ghost , is false : i prove it to be false , because this sin is pardoned . moreover , we speake of blasphemy against the holy ghost ; now that every sinne against the holy ghost must needs be blasphemy against the holy ghost , cannot be proved : and when we goe so farre as to blaspheme god , then we make a cry , now it is too late to thinke of repenting ; this is , saith he , that unrepentable and unpardonable sinne against the holy ghost . our answer must be , by denying this to bee that sin , our reason must be , because we are sorry for it , and were it to doe againe , wee would not doe it for a world : but the sinner against the holy ghost , is no whit sorry for his sinne , his heart never akes for his offence , but would have all do it as well as himselfe , and is desirous to have hell as full as hee could : and he doth even wish withall his heart , that wife , that children , that parents , that brethren , that neighbours , that all might blaspheme the holy ghost as well as himselfe . it is then nothing but a policy of satan , to play upon the ignorance of men , as touching the nature and effects of this sinne , and to beare them in hand , that when they have blasphemed god , they have blasphemed the holy ghost : but wee must hold a maine difference to lye betwixt this blasphemy , against god the father , and the holy ghost , that as the persons differ , so doth the sins against the severall persons . as long then as our blasphemy is against the first and not against the third , we may be safe ; it is but to repent and all is well : they doe not prize the infinite mercy of god according to the infinite worth of it , who thinke their sin of blasphemy against god , too great for him to pardon , as though it were possible for man to sinne a sinne , which gods mercy being simply infinite , had not enough in it to forgive it . this their errour is worse than the first to thinke so meanly of the rich and high and boundlesse mercy of the most eternall and infinite god : we must now learne better to prize the mercy of god ; and say , i cannot once repent of a sin , bee it ever so great and maine , but the mercy of god is ready to forgive it . could the blasphemer against the holy ghost repent , he must have his pardon : conceive wee hope of pardon and then we will returne to the lord by repentance , and the lord will take away the guilt and wash away the staine of this great sin . the third tentation is of perjury : here we must take great heed that we doe not forsweare our selves , chiefly in open court ; where , if any where a man should shew himselfe , a religious , a true , a just , and an honest man ; a fruit it is , of deep atheisme to perjure ones selfe , and perjured persons bee hated of god and man , wherefore the conscience will deepely and bitterly accuse for this sinne of perjury . i could wish all men who love their owne quiet , and have a desire to sleep in a whole conscience , that they would take heed that they do not take a false oath : come what will , rather dye a thousand deaths , it is much against the light of nature , and more against the light of scripture ; and these two will flye in our faces with wild fire , and except god bee mercifull to us , make us weary of god and of our selves . and me thinkes ( by the way ) women may comfort themselves , against the infirmities and troubles which have ever bin afflicted on their sex , since they were first in the transgression ; i say , that sex may see a mercy that they are not so subject to this sinne of formall perjury as men are ; they serve not in iuries grand or petty , they are not brought in courts , to take oathes in homages and the like ; they serve not the office of church-wardens , and so are not sworne and deposed any thing so often as men , & hence they have a great freedome from sinning this vexing sinne over men have , which i would have them thanke god for , and amongst other matters , take this as a recompence for those many inflictions and revenges , which god at first laid on that sex ; so that in respect of this sin and some other tentations , that they are free from , over men bee : they may when they doe thinke of it , even thanke god that they were made women and not men : let not then satan bring us into this brake , it is hard getting out of it . feare an oath , and of all such oathes , wherein wee doe wrong and hurt to men , for though there be sometimes some corruption in it , as tasting of selfe-love to our selves , yet for certaine , sins wherein wee wrong men whom we see doe so much the more torment and racke the conscience of man ; and many men have mightily miscarried for this offence and sin of perjury ; wherefore beware ; and now to provide for the worst , we must tell the man who hath done this sin , that there is hope in israel concerning this sinne also . david himselfe was not still as good as his oath , as in the case of mephibosheth , hee fell short of that oath of the lord which hee made to ionathans house and family ; and because instances work easier on weake spirits than rules , i would have such to thinke of peter , who did forsweare and renounce the person of christ , and when ? but in his troubles ; and where ? but in the high priests hall , and who ? why peter a chiefe apostle in the love and favour of christ his master ; and is not peter in heaven ? teares of repentance will fetch out the deepest staine that this sinne of perjury can possibly make , but it is the rule must settle us at last ; and it is , that if wee repent of any sin bee it never so great in substance , in circumstances it is as no sinne to us . i said i will acknowledge my sin ; he was but about to doe it , and god forgave the iniquity ( the guilt ) of his sin . if we confesse our sins ( indefinitely , set downe our sins without exception , ) god is faithfull and just to forgive them ; it stands upon him in respect of his iustnesse to be as good as his word , to forgive all repentant sinners all their sins . s. iob 33. 27. if one say i have sinned , hee will deliver his soule : say peccavi , and cry god mercy , and we shall ( saith salomon ) have mercy ; mercy presently , in pardoning of our sins , and mercy , now some and then some , in healing our iniquities . never did any man confesse his sin to god , but hee went away with his pardon ; wicked men may confesse to their fellowes , and to good men they may , as saul did to david ; but it is an harder matter than so , for a man to confesse to god , except it be for company , or for outward glory : but for a man to take god aside to confesse alone to him , i thinke a wicked man cannot doe that . i finde no instance in the word , that ever any unregenerate man did it . a man had need have hope of pardon to confesse to the iudge : adam did flye from god , fell to shifting , and so wee doe all , while wee are as hee then was , out of the state of grace . i meane not the grace of election ; no man can have hope of pardon but by faith : and by that i doe hold , that it is a signe of a godly man , to confesse all alone to god ; and then i can never beleeve that a man will confesse his sin honestly and ingeniously betwixt god and his owne soule except he hate that sinne . now how a wicked man can come to the hatred of his sinne , is past my skill to understand . to come backe i say despaire not , it is worse than perjury , it makes god a lier , or worse than a lier , it accuseth him of a kinde of perjury ; for a man to say , there is no hope , no pardon to be had , repent we never so much ; sith god hath not only said it , but sworne it , that he will not the death of a repentant sinner ; repent and bee pardoned . the fourth is breaking of vowes : a vow broken doth crack the comfort of mans conscience exceedingly . a vow is defined to bee a religious promise made to god , i say , that every vow is such a promise , but al such promises are not vowes , for a vow properly and strictly taken , is , when a promise is made to god of this or that within our power , with condition of obtaining some what at gods hands ; other promises are simply made , and absolutely without any such condition of getting any thing from the hands of god ; and thus baptisme is soundly and learnedly denied to bee formally a vow . the schooles teach us , that two things are of the very essence of a vow . 1. a promise . 2. an obligation and binding of a mans selfe , and thus we see hee that breakes his vow violates two things . 1. his duty . 2. his fidelity , hee deales undutifully and unfaithfully with god , and from this it is , that breach of a solemne vow doth so bite the conscience , because we doe not onely faile , but ( which goes nearer ) forfeit our fidelity , a double bond is broken , and a double blow is given to the conscience , and the minde is made to be full of trouble : and now because there breeds such a stirre in the conscience of a man , when once hee hath broken his vow , therefore i would wish , that men would bee but sparing in making of vowes , there is use and place for vowes and great good they doe , but it is a duty ●●●●er for a strong christian than for every young beginner . it is strange to see , how satan doth push on every boy and girle on any occasion , to runne into a corner and there to make vowes ; it showes that the duty is not so spiritual , for a man to tye himselfe to do that he should doe , without any such obligation , in that we find our selves too too forward to run into vowes , whereas to comfortable duties we are unwilling enough . god loves a willing people , and wee should serve him with a free spirit , and vowes , which are as shackles , are not to bee used but in some cases of some necessity ; when otherwise we cannot hold our selves to some particulars in the worship of god , or in our daily life : and his opinion is not sound ( as i thinke ) who saith , that a worke done with a vow is more laudable and acceptable ; than the same worke and duty done without a vow . a vow broken doth punish the heart of a godly man extreamly ; no man can say how much , but they who have felt the smart of it : and when rash vowes are made , satan was never so earnest to move us to make thē , but he doth as much to make us breake them , and then , thou art a child of god and a breaker of vowes . aw●v man , never once goe about to thinke , that there is any favour for thee in heaven . my advice is then : first , that wee bee sparing in vowing , sith we breake many , and keepe few . doctor stanpicius ( saith luther ) was wont to say , i have vowed to god above a thousand times , that i would become a better man , but i never performed that which i vowed : hereafter i wil make no such vow , for i have now learned by experience , that i am not able to performe it . this is too much , to say one will never vow again , who can say what need one may have ; what good a vow may doe one ? i rather follow him who wils us to vow , but for a time ; as a man who hath beene overtaken with drinke in such and such places , company , or so , may doe well to tye himselfe by a vow , not to come where they are for a moneth or so , and then see what he can doe , whether he can forbeare without a vow , and if hee can , that is taken best at the hands of god ; but if we finde some relique of the humor still , then vow for a moneth more , and so at length by times , the conquest will be had ; to bind our selves by perpetuall vowes is not so convenient , because our nature is even made to break those bonds that wee doe binde our selves with for continuance , and our mouthes will water , our flesh will itch the more to breake them : wherefore i have held it an high point of wisdome , first , to vow no oftner than needs must , and then to doe it but for a short period of time ; & whether wee doe it oftner or seldomer , for a longer , or a shorter space , to doe all by the grace of god , and never once thinke to make or to keepe our vow so made , but by and through the onely and the speciall hand of god : his strength must doe it , and therefore a vow made without prayer is never kept . secondly , but to provide for the worst ; make the case that we have broken our vowes , yet wee must not spend our spirits too much with hellish melancholy , so we shall carry an hell in our consciences , our tormenting our selves with extremities of legall sorrowes will doe us no good , nor god no pleasure ; we may hurt our selves by it , and that is all the good which comes of punishing our selves over and above . the way is to returne to the lord with all speed , and to bring us to god , wee must know , that it is no such sinne ( as bad as it is ) but that we may be gods servants for all that ; for hardly was there over a more godly man than iacob ; and hee wee know vowed a vow , and it was to make that stone to be gods chappell , and hee being now but a poore man doth promise , that in case god would give him but bread to eate , and cloathes to put on , that god should bee his god , and have the tenth of all : but wee finde that god did not onely give him necessaries but abundances ; hee came over with his staffe , but he returned with two armies , and now being made rich , we finde no great remembrance of , nor haste to performe his vow . one would thinke , if ever man were bound to bee as good as his vow , it was iacob ; yet we find he did nothing in it for a great time , but lingred , as though he had no care of his promise made to god : for wee read , gen. 31. 13. some twenty yeeres after the making of that his vow , god was faine by an angell to pluck him by the eare , to give him an item in plaine words , saying , i am the god of bethell , where thou annointedst the pillar , and where thou vowedst a vow ; now arise , get thee out from this land , and returne unto the land of thy kindred . one would thinke here were plaine english , and round dealing enough , and yet for all this iacob is slow and makes no speed to hie him up to bethel . view the particulars . 1. i am the god of bethel . 2. where thou annointedst the pillar . 3. where thou vowedst a vow unto me , all are as so many instances , to put him in minde of his promise and vow made to god : that he might now arise at last , and be as good as his word to god : yet for all this iacob lies behinde , delayes the performance of his vow , which sloth and sin of his , god did punish . first , by esaus lying in waite for him . secondly , by having his onely daughter deflowred . thirdly , by the rage and murther committed by his sonnes ; upon which horrible and hypocriticall massacre , the good old man cried out , that they had made him stinke ; and that now the next would be , that the nations would unite and destroy him and his house . now the lord tooke him , when his heart was downe with those heavy tydings and grievous feares ; and just in the nick , god said unto him ; arise , goe up to bethel and dwell there , and make there an altar unto god , that appeared unto thee , when thou fled'st from the face of esau thy brother : and then both long and late , yet at least being drawne to it , iacob doth performe his vow . it is true , he did it though it were long first , yet wee see , the lord was faine to fire him out of his negligence , and to force him to remember himselfe . his putting off so often , his long delaying was as great a sinne , as our very breaking of our vow , neither had he ever done it , had he bin let alone ; and yet iacob was all this while a deare servant of god , and he was pardoned his delaying , his vow , and he is in heaven : let us not thinke but our case is good , albeit we have made and broken many a vow . repentance will come & heale all againe . the summe is , that we make no more vowes than needs must , sith satan is apt to thrust us on our vows , knowing that our nature is sick to breake out when it is so bound ; and when we have failed , then hee roares and cries , there is nothing left but hell and desperation for a covenant-breaker with god ; and therefore wee must be choice this way , never to vow , but when we are truly called unto it , and when we are called to it , to vow , and feare nothing , sith wee vow not on our owne strength , but only on the power and grace of god : were we to performe the vow by any force , any wit of our owne , men should rather vow , never to vow , than to vow at all : but sith we go , by the help , presence , and assistance of god , when wee have a calling to it , vow and spare not , and if wee doe fall so farre as to breake our vowes , yet let us hold our own , we are not the first , others have done it , and are in heaven ; it is a pardonable sinne , repentance will take up the matter betwixt god and us , & make us as good and perhaps better friends than ever . the best friendship is often after a falling out , and wee must know , that many times repentance pleaseth god better , than never to have done the sin , because it humbles a man more , and drives a man more out of himselfe ; and there is as much saith in it , for a man to beleeve that god on his meere repenting will forgive him , as there is in holding out against the tentation , and not breaking the vow at all : neither is it besides the booke , to say , that there is as much grace in it for a man when hee is downe to repent and returne , as there is in not falling at all ; for by our fall the powers of the soule are weakened , the force of grace is decaied , and the strength of our sinfull matter is confirmed ; and the conscience of a man after a fall is as a distempered lock , the more wee tamper with it , the worse ; all this showes , that it is a signe of much love , & great favour of god to repent of a great and foule fault ; it is the vomit of the soule , and of all physick none so difficult and hard as it is to vomit , and therfore we must comfort our selves and say , i confesse i did god great wrong in breaking my promise , and did highly provoke him ; but i now see , that hee meaneth all good to my soule , in that he hath given mee the heart and grace to repent of my sin , and this is a fruit of an upright heart to take displeasure at sin . there is i know an uprightnesse , and that is of obedience when we sin but a few sins in comparison : so ezekiah comforted himselfe , in that he walked uprightly before the lord. 2. another of repentance , when we catch many sore fals , sin many great & heynous sins , but yet we pick up al againe , by mourning and repentance ; & so david did , and his heart was all out as upright as ever hezekiahs was , he was a man after gods owne heart , and carries as large-testimonies of his uprightnesse and sincerity , as the old testament hath any . now this uprightnesse of repentance is as sincere and showes as true an heart to god , as the other of obedience ; rest wee then our comfort on this point , that say , we have not kept our selves to our covenant and our vow : yet saving that it must and wil cost us sorrow upon sorrow , our repenting of our breach of promise , is as pleasing to god , and ought to bee as comfortable to us as our not sinning would have been ; and sith god thinks never the worse of us for our breaking our vow , we must not be more just , or more holy than god , we must not thinke ever the worse of our selves . the last is unbeleefe and a kind of atheisme , as touching christ iesus . atheisme i call it ( with the apostle , ) sith he that is without christ is without god : and when a man is a spirituall man , hee shall finde , that his unbeleefe this way will mightily punish his cōscience , for lose our hold here and all is lost , it being not faith in god but christ which doth save us ; and this is an high and an hard point of divinity , here a man is put upon a totall deniall of himselfe , sense , reason and all ( but meere pure faith ) is against it . a man hath a law of nature , and principles answerable , which teach him somewhat concerning the being of god ; a man hath in him ( as hee is a man ) somewhat which will give a kind of sight of god ; but for christ , his nature , his birth , his offices , his death , his resurrection , natures law hath not a letter in it to teach us any thing concerning these matters : they are mysteries , heavenly riddles , nothing can spell them and find them out but faith alone ; they are ours onely by revelation ; as good goe about to fore-see future contingents , as to finde out any thing as touching christ iesus , except by the word and spirit only . things in the morall law , finde some seeds in the light and law of nature ; but ask nature at the best as touching christ , and the answer is , that the gospell is foolishnesse . god to be made man , by dying , to conquer death , to rise , and not rot in the grave , and for manhood , to put it selfe for the maine of heaven & happinesse , on one who 〈◊〉 as the worst of the three , was crucified betwixt two theeves , these are things impossible and incredible to flesh and bloud to beleeve . now here is a field yeelding a world of perplexities to the disputer , and therefore our only course must be , to become fooles in our selves , that we may be wise in christ , to rely only on the word of god , to find out our christ in the word , to circumcise the eyes of reason ; it is faith must doe it , i shall lose my selfe except i put my selfe upon , it is written . say , though i cannot finde a reason of things beleeved , as touching christ iesus , yet i doe finde a reason of my beleeving them , and that is , because i finde it so in the word : i must live and dye by the booke , the bible must carry it . how do i know that there is any such thing as sin , but because it is written ; i must then passe my soule upon it . first , that there is christ . secondly , that iesus is the christ . thirdly , what this christ is , and what he did and doth for the salvation of the church . fourthly , that hee is , my christ , my iesus , my saviour : i say , i must dye upon it , because these things are in and out of the word ; many scruples break in , but dare any man set it under his hand , that iesus is not the christ , that any else is the saviour ? no. are wee not ready when wee are at the worst ( if we be called ) to subscribe with our hands to this proposition , that iesus borne of the virgin mary , was and is the messias , the saviour of his people . why then , downe with all oppositions and dubitations , dash them al out of countenance with this ; i doe beleeve in iesus christ , because it is in the word , the eye and hand of faith must doe it , dye with this in our mouthes ( hee is hee ) because the word saith so : and i do beleeve it the rather , because satan and lust cannot abide to heare of it . hold we our selves then to the letter and tenor of the gospell , and the tentation will blow away : faith workes strongest at last , where reason is most against it , and we finde dying men doubt least of all about the articles of christ , and the principles of faith ; it being a received axiome in the church of christ , that saith workes best and clearest , when it workes alone , and it workes alone in things wherein reason saith no , but the word of god saith yea . thus much concerning the particulars in the first table ; now followes to bee treated of some chiefe of the second table . the thing we must begin with is , that the pangs of conscience which arise out of sinnes in the second table , were generally greater and stronger than of the first ; and it is , because that there is lesse of the light and law of nature in us , of the worship of god , than of the duties of our neighbour ; we have here a double sting , the spirituall conscience cries , and the naturall conscience cries ; and when two come together to cry , that cry must needs bee great : it is the better to maintaine order and discipline amongst men ; that there is more of natures law in the things of men , than of god , and a greater light to discerne those than these . the world must stand and hold in some quiet , til the period of it expire , which could not be , were it not for this bond and law of nature and thus wee have it , that in weaker christians especially , greatest troubles of mind come , from matters of the second table . and if you aske what the matters of the second table be , which doe most vex the conscience of a man , and doe prove the worst tentations ; wee answer that men are usually most disquieted which murther against the sixth , uncleannesse , against the seventh , and theft , against the eighth commandement . disobedience to parents and authority , as it is first in the second table , so caeteris paribus , it is the greatest sin and hath the sharpest punishment ; the ravens of the valleys shall pick out their eyes , which is never set downe for a punishment of murther it selfe ; wee read not that hee that is cholerick with his brother must dye ; but hee that , but speaketh evill of father or mother , is a man of death by the word of god : but yet these cases doe not use to stagger the conscience most , in most , be-because it is not so flat against the light of nature , neither are they held such heynous faults amongst men , and wee use to judge too much of the greatnesse and soulenesse of sins by custome & the estimate of men , we do account those the worst sins , not ever which the word saith are the greatest sins ; but such as amongst men in the time and place where we live , goe for the mighty sinnes , and trouble of conscience doth arise from our opinion and apprehension wee have of things , which by the way must teach us , not altogether to be led by the wrack of our conscience ; for conscience is blind in al unregenerate men , and in the best , it is in part defiled and corrupt and imperfect , and therefore it is mistaken and cannot bee our rule , and it is our sin , to set our conscience in the roome of the word of god , when conscience speakes in the holy ghost and according to the word , then it must be heard , else conscience doth sometimes complaine most of some things that , are no sins at all , as we see in the pharisie , who was troubled in minde , if hee should chance to eate with unwashen hands , and through misprision and error , they thought they did god good service , to kill christ and his apostles , and therefore we must not set up conscience too high ; put it not in gods place but when it speakes for god and from god , and hath light enough to see what is what , then when it speakes out of the word , the conscience must bee heard ; god is greater than our heart , and therefore wee must hold to him and to his word , which onely is his interpreter in this world : it concludes not then simply , to say , my conscience tels me it is a sin , my conscience tels me i am not in gods favour ; but to returne , we must know that those sins doe trouble most , which doe most disturbe the society of men , for it is the naturall conscience that gives the heaviest blow ; there is most light and sight in the natural conscience of man , in those matters which concerne humane societies of men ; and so because bloud , lust and theft do undermine the state of mankinde , and cast all into confusion : hence it is that these sins make such a cry as they doe , and that not simply , because they are the greatest that bee ; nor for that they are most against the nature or will of god , but because they doe most hurt to men , and are most against the order and governement of mankinde ; before i descend to those particulars , i would have men to aske the question , whether their trouble bee , because the tentation is bad , or base ; or bad and base both . 1. if we be troubled only because the sin is base , and brings with it , or after it , the shame of the world , than it is from sinne and pride that we are so vexed , and that is made a matter of conscience , which is wholly or chiefly a matter of self-respects ; or if it be within our selves and secret , and yet out of a conceit of our selves , wee are much afflicted that we should be haunted to doe , or drawne to act such and such vile and base corruptions or some dishonourable passions , then this is from spirituall pride , and all this is no true trouble of conscience at all ; we may know whether it be thus or not , if that other sins as grosse and great in gods sight , which have in them or after them no shame , nature shames not at them , the world doth not cry shame of them , but ( rather as many sinnes of profit and delight ) are in credit in the world , and doe bring respect amongst men ; now if wee finde , that such sins do passe without any such trouble : the conscience saith as much as nothing , though wee be convinced that they are sins ; if thus , then the case is cleare , that it is a trouble which wee make , and not which sinne or god doth make . it is shame as shame , not sinne as sin , that doth cause all this cry ; it is not for the sin , but for the effect of sin that we thus complaine . 2 ▪ if bad and not base , whether to the face of the world or to the naturall principles which are in us , then the troubles that wee feele in the conscience are spirituall and sincere , they are for sinne as sinne , because it is naught , or rather , because it is for bidden by god ; for many things have no morall naughtinesse in them , yet are sins , because they are forbidden by god ; and if these things trouble the minde , such wounds come the right way and god will cure them : as because wee heare not the word , receive not the sacrament , which in the dictates of nature were no sinnes , had not gods written law bin : in a word , when we finde that the blow our conscience doth give us , is because the fact is a fault , a thing forbidden by god : here the matter doth run right , and it is very conscience which moves in that case . 3. when bad and base , both the terror is great , and it proves an occasion of great humiliation and casting a man downe ; wee are so proud and high in our owne conceits , that base tentations which produce inward shame to the minde of a man , and if they come abroad , outward shame and scorne amongst men , doe mightily abase a man , and are an excellent cure for spirituall pride . here wee shall finde a mixt passion working feares in the heart , and complaints in the conscience of a man ; for as the sin is bad , so it doth trouble because it threatens the wrath of god , and is accompanied many times with a fore-feeling of the wrath to come . as it is base so it doth draw over the heart and conscience of a man an inward blushing and shame ; and i may say it , that true internall shame , making the conscience red againe with blushing , testifies repentance more and rather than sorrow . a wicked man may grieve , but for this spirituall intrinsicall shame , it is not in wicked men : we must note that an outward shame is in the unregenerate , when they have sinned some sins which the world doth point at ; this is a shame before man , and there is some inward shame also , which wicked men do feele in themselves too , and that is in and for such sins as are against the law of nature ; and such conviction as generall illumination and common graces doe cause : here the heart will blush , but in such sins as are not knowne to be sins , but by the conviction of the spirit ; here to shame , to have an heart as red as fire , with a blushing before god , this is a good thing and proper to the godly , and it is most , when the sins are base : thinke not that there is any sin which is not base in it selfe , but to us ( and in comparison ) we use to name some speciall sins , base sins ; this is that shame paul meanes , what fruit have you in those things wherof ye are now ashamed ? ro. 6. 21 ▪ yee are now , which showes that when , and whilst they were in the state of nature they were not ashamed of them : well then , a wicked man may grieve for sin , because of the punishment feared or felt , or both , because there is wrath hanging over his head by an haire , because sins lyes at the doore ; and here are selfe-respects out of love and care to our skin , because we would not be punished here , or hereafter : but this shame is not because sin is punishable , but by reason that it is filthy , it ariseth from the turpitude of sin , and this is hearty to make a stand at sin , because it is filthy and ugly . to be ashamed of some effects of sin , as adam in his fall , i meane at his nakednesse , is in wicked men : but to have this inward shame in the cōscience , because of the innate filthinesse and turpitude of sin ; this is not in the wicked , nor in their trouble of minde , and was not in iudas , when i say , there is not onely griefe for sin as bad , as punishable ; as bad , respecting god , as punishable respecting our selvs , but also a shame in the mind of a man that he cannot looke up for blushing , then it is as it should be ; and the pang of conscience which comes from this sorrow and shame , is many times very great , and this is a troublesom estate while it doth last , but it is not danger ou● . to apply the three sins , i mentioned , viz. theft , vncleannesse , murther , doe smite home , partly because they be bad , and partly because they be base . 1. to begin with theft , wee must beware that wee doe not filch the worth of a penny frō any man , that which in our common notation is called theft , is more base than the great sin of rapine , and robery , because that in rapine there is som manhood and fortitude showed , such as it is : but in theft is nothing but a base minde ; and because the law is so strict and flat against theeving ; the name of a theefe is odious , and it doth pay our hearts home , and there is very much trouble of minde , because men doe use to spit at this sin , and the reason is , rather because it is a wrong to man , than for that it is a sinne against god : and sure wee must see that wee doe keepe cleane fingers , that by no kinde of unjust alienation , wee either take or keepe any thing from any body which in right is his ; wee all love to be truly and justly dealt with , and therefore nature it selfe , if it may bee heard speake , will cry fye and shame upon a false finger . because then it maks a breach into the meum & tuum of m●n , which we see rather , than for that it doth make a breach in the law of god which wee see not ; this sinne doth clogge the consciences of men what ever the ful cause be , we finde that it doth pester the minde of man ; and the conscience , held and hampered with a clogge , is like a distempered lock which no key will open : we must therefore , to keep our conscience as free as may bee , beware that wee doe not touch that which is anothers : but if wee have , doe , or shall , what then ? we must free our mindes againe by confession to god , and restitution to men . here wee see that a great cause why these same sins of theft do urge the conscience so much , is , because of the wrong done to men ( whom we see ) in that as soone as ever we have made restitution , the minde begins to settle , and the heart to quiet it selfe presently . i know if wee have meanes so to doe , we must give as a work of charity , to expresse our thankefulnesse to god , a largesse to the poore too , as zachous did : but the maine thing which quiets the conscience , is to restore , which is a worke of iustice , the other of charity : this worke of making restitution to the party wronged , or to the poore in case of defect , that the party cannot be knowne or had , will still the allarum which the cry of unjustice ariseth in the conscience of men . and by the way we may note , that the very cause why the other sinnes of murther and uncleannes are more dangerous to the peace of our consciences , is , because that in them there is no possible place left for restitution ( for who can restore to another their life or chastity ? ) but here , in theevery there is , and therefore there lies a faire way to hush all in this sinne which doth not in those . the summe is , take nothing from no man ; it saves a great deale of horror , if wee have , then let him that stole , repent of the sin , restore the dammage , and steale no more . 2 the next shall be murther , a sinne that makes a foule and hellish noise in the conscience , in that it deprives a man of his life , his best peece : i meane not to speak of murthering our enemies , or plaine killing any , as david did , to avoid shame or so . tentations to this sinne , are amongst the people of god , david for one , did it for once , and it did so cast him behinde hand , that he came not to himselfe about a yeere after , and then too , by the particular strok of nathans ministry ; hee himselfe was a prophet and a rare saint of god , yet he lost himselfe for a great time ; and nathan being sent from god , was faine to goe about the bush , and at last to close with him ; and to take him as it were by the throat , and say , thou art the man ; david had his fits of minde in all this space betwixt , hee roared , hee cried , by reason of the quietnesse of his heart ; his marrow was dried within him , he was like a chip or hearth , and therefore this sin by all meanes must be avoided , and the occasions and causes of it : it springs from anger and hatred , and these irascible passions must be mortified , and to mortifie them we must deny our selves in our reason , else wee shall say , when wee are provoked and abused , that we have reason to bee angry ; and to beate downe hatred we must beware of envy . cain killed abel for nothing but envy ; and the scribes and pharisies did what they did to christ for very envy . downe with these burning and provoking affections , and we are safe from the sin : but the tentations to murther , which follow many of the people of god are to murther ones selfe , or ones nearest friends , as parents , wife , children ; the cause of this is diverse in selfe-murther , that which makes way for this hellish motion is discontent , arising for some sin , or from some heavy crosse ; and when we are in this case , then because wee have not faith to beleeve that it will ever be better ; and are so full of pride , that because wee cannot be as we would be , we begin to thinke it is best not to be at all : wee must then labour for faith , to beleeve that one day it will mend ; if a sin , god will forgive it , if a crosse , god will remove it , and to be content to be any thing , t is no matter what , as long as we be out of hell , and then this tentation will away : and of all , see that wee dispaire not ; for he that is once out of hope , wil desire to see the worst as soon as may be , & so leape into their own death . hold out , be patient , waite , stand still , and fee the salvation of god ; satan will tempt the lord iesus to breake his neck ; and are we better than our master ? and when moses , eliah , ionas , and others of the best sort of saints , were in a fit of discontent , and grew weary of their lives , wishing for death i doubt not but sathan gave a push at them , to dispatch and ease themselves of the present , by cutting off their own dayes . far be it from us then , to thinke that wee are none of the lords , because wee are tempted or followed with such hideous tentations ; or that sure we shall at last doe it , sith we are tempted to it long and often : no , no , thousands of saints have gone thorow this tentation ; and have happily closed their eyes in peace : our lives are not our owne , the lord gave them and it lies not in us , to take away our owne lives from our selves ; our lives i say , are not our owne , and wee neither ought nor can without gods permission take our lives away . man in his life being so neere himselfe as his life is , and the consequent being of such danger , wee must trust and hope that the lord will hold our selves in life : i meane not to give any way to any in this sin ; for though i see that many have beene weary of their lives ; yet in all the word wee read not of any godly man or woman that ever did it : few scape the tentation that live out their time ; they are to follow christ in that as in other tentations of satan ; but in all the word , we read not of any of the generation of the just that ever did it : that god who kept them , will , if wee looke up to him doe as much for us . a marvellous matter it is , serving much to humble us , that men who dares not thinke of taking away the life of another , should be so pestered with impulsions to stop their owne breath ; but to settle the point , we will remove false meanes of ease , and set downe the true way to peace in this malady . 1. a false meanes is for a man to yeeld to much to feares , so as to thinke to avoid the tentation , by declining , and not by resisting ; as some dare not carry a knife about them , or when their knife is out , cast it from them , this is to yeeld too much to satan : neither doth it helpe the matter , but rather keepe the tentation in . i will not say what may bee fit , when a man is subdued and held downe by satan , herein weakens may dispence ; but while a man is in the conflict , this is not the way : indeed if a man have his knife about idle occasions , perhaps it may doe well to put it up , to put it out of sight , and so out of mind ; but if a man have it in his hand , about his meales , or any other good use , then to put the knife up ere one hath done , out of these feares , is to faint and come in too much to the devill ; and though one doe finde some seeming ease for the instant ; yet it is but like drinking cold beere in the shakeing of an ague , the disease will grow the worse after . right so , satan will hold on his tentations with the greater violence : the way to drive away our tentation , is to keepe our knives about us ; and when out about some good and usefull imployment , by no meanes to put them up for feare ; but to fight it out against satan , by setting the word and christ against him ; and do this a while , and wee shall have peace : so others dare not come , or not abide in such or such a place , bebause there they use to be tempted to selfe-murther , but this is not the way : have we businesse there , or have we not ? if none , what make we there ? chiefly in the night or darke ; if wee have , then go thither , stay there out our time ; the tentation wil more fright us than hurt us , and it will ere long settle us , that we shall have as much quiet there as in any roome else : some in their beds , in t●e dead time of the night are assaulted , they rise , and think that the way ; if they rise to fit themselves the better to pray , i say nothing to that , i rather commend it ; but if we rise and avoid the bed & chamber for very feare , i like it not : it never helpes , the more wee rise , the more we may , we shall never have done , rather wee shall grow worse , and the tentation will grow upon us : what then ? lye still , looke to god , to his word ; in any hand yeeld not to the divell ; to flye the roome , the bed , to call for candle , it is to flye from the divell ; wee must abide by it , fight it out by faith , and satan will flye from us . god would have us stand , and it is best to beate the divell in the selfe same place where sathan thinkes to foile us : i am at prayer by my selfe , or meditating in a secret place , within or without doores ; i am filled w th a feareful thought that sure satan is behind mee ; what now ? doe not flye the place , goe on , make an end , satan cannot hurt : say , we quake every joint of us , yet hold on , quake and pray , quake and meditate , and we shall make satan quake and flye : neither is it good to bee looking behinde one , for it is a service and kind of obeying the divell ; a man shall never have done ; but stand our ground , out-looke the divell , say i am about a lawfull worke in my right place , i will not turne my feet or face aside for all the divels in hell . satan is the lords enemy , and god cannot take it well , that wee should doe any thing for feare of him . againe , i never goe over such or such a bridge , but i am tempted to cast my selfe in , and therefore i go round about ; or if i goe over the bridge , i run over , to bee on the other side quickly for very feare : alas the day , what a miserable life this is , we must not thus yeeld , but goe over , and not about ; and goe over , as we use to go on the plaine ground , and as others use to go over the same bridge ; doe thus with a constant heart , and after a time or two , we shall bee free from such horrors and feares , else we shall hang in this misery perhaps while we live , as not to dare to go over such a bridge , but wee must runne . o cowards ! these be you think but toies ; beleeve it , there is more in it than you are aware of ; it helpes against the divell , it frees the heart of a man from a world of vexing and disquieting feares : so for our nearest and dearest friends , satan doth sometimes push at the people of god , to lay violent hands on their wives , their children , and that in the night ; now the way to helpe all , is not to doe as some doe , to rise , to avoide the bed , the chamber , this is a kind of base fearing and yeelding to the divell ; lye still , stirre not a foote , satan is soonest vanquished , and our hearts best eased by resisting : so for children , when wee are assaulted with such hideous tentations , many thinke to mend the matter by putting the children out of the roome , out of the house , out of sight ; this is but to shift , their their place is to be in the house and roome where we are ; it is our duty to have them much in our sight ; it doth but skin over the matter for a time to put them away : the best way is to stand to it , and beat off satan in those tentations , our children standing by . now here wee must beware that wee doe not entertaine a tempting conceit , as though we did not love our wives , we did not care for our children , and were with out naturall affection , because we are haunted with such monstrous motions : this proves indeed that satans tentations are unnatural , and would produce much unnaturall effects ; this proves that satan cannot abide , that families ( the ground-worke of all communion amongst men in townes , and states , ) should accord and be in any peace , this proves , that if satan might have his way , he would have us all to be as he is , but so many pititious murtherers . first , of our best friends , and then of our selves : it proves not that wee love not our friends , because of these motions ; for a man may bee often assaulted to doe himselfe harme , and yet for all that he doth love himselfe , and tender his owne good too for all that : and therefore a man may well bee a tender husband to a wife , and parent to a childe , for all these satanicall suggestions : for let any other touch the least haire of our heads , and offer the least hurt , to the worst and least member we have , we doe startle at it ; and should any other person or thing come with any violence towards our children , we will step betwixt them and the blow , and even venter our owne lives to bee a meanes to save theirs : and wee finde that such as are vexed with such sudden motions towards their children , are yet so tender over them , that they will scarce suffer the winde to blow upon them ; and sick with them , whē they are sick , reckon of no pain , no care for them , when in any danger , which showes naturall affection to abound . a man is not to judge of the affections by the feeling motion of them , nor by the stirring of them in his bowels ; nor at all by what he feeles himselfe to bee in the tentation , but by the effects : if there bee such fruits which nothing produceth but love and affection , it is past all question that there is no such totall want and generall defect that way . we cannot abide to heare god evill spoken of , which showes that our heart is towards him , albeit for the present wee feele not our hearts and affections to move towards him , our affections are usually most deepe , when they run on without any noise ; wherefore what ever satan puts upon us , we must hold our owne ; that for all him and his tentations , and those impulsions of originall sin , we doe love our selves and love our second selves full dearely , and would be full loth to suffer any wrong to bee done to them . 2 the true and right meanes of helpe in these bloudy tentations are , first , to labour to bee contented with our selves , the peace wee have , the comfort wee have , the health wee have , the meanes we have , and considering what we doe deserve ; to blesse god that it is no worse with us . a cheerefull heart is not subject to such malicious motions of the divell ; he useth to worke on man whom hee takes to bee discontented . we are alone thinking on heaven by some well-side , he seeing us alone , taking us to bee there , in some discontented moode , thrusts at us with a tentation to cast our selves into the water : here runne not away , walke on still , proceed in good meditations , thrust away these thoughts that are put in by the divell ; and know that our originall sin is the receiver worse than the theefe . 2. humble for that wee carry about with us , such a corrupt heart , as will on such occasions take thought of discontent ; it is our proud flesh that will not sit downe under some heavey crosse ; and because we have not al we would have , and cannot bee that wee would be , we care not to be at all : we must have as others have , else wee fall a powting presently ; we must learne to be thankfull for any life ; downe with the proud humour , bee not high minded , these thunders and lightnings of tentations are to fright us , and by such feare to bring us to walke humbly before the lord. 3. see what sin wee live in , if in any , that is a true cause of deepe discontent : repent of that ; doe the contrary duty ; sin is the proper cause , not to the crosse which makes us weary of our lives ; satan sets our eyes onely on the crosse , for he knowes , it is out of our reach to remove that ; but indeed it is some sinne that doth pinch us , and put a sting into the affliction , and we have it in our hands by repentance to remove the sin , and the crosse will remove it selfe : goe to god to finde out the sinne for us , and away with that , if there bee any , and ( as when the tooth is once drawne ) we shall finde ease and peace presently ; if we bee not weary of sinne , it is but fit , wee should be made to be weary of our selves : if no sin ▪ then know , it is to humble us , and to fit us for some great peece of service that the lord meanes to imploy us in . waite and joyne with the tentation , to rend the heart , to bring the minde low , and then it will be gone . 4. see whether we do not abuse god and our selves in our wives and children ; perhaps , we dote upon them , make so many gods of them ; and if so , then it is reason that they shold by this tentation be made bitter unto us ; that wee may have wives and children , as though wee had none at all ; or if otherwise we sinne against god in them o● for them , let this goe for the cause , why satan is set on , and let on us , with such killing suggestions , that we may be corrected in the very thing wherein wee have offended . 5. that which must hit it on the head and doe the deed it selfe , is to get it off by prayer , by a fast , if need bee , and by the word . there are some which will not off but by prayer , and fasting ; but there are none so terrible , so strong , but prayer and fasting will give us ease and comfort against them : but the matter must bee sanctified to us by the word ; wee must bring scripture , not reason ▪ to tell satan or our selves of the shame , of the danger to us , to ours , will not doe the deed : that which will worke the worke , is to set the word of commandement , of promise , of the threatning against the powers of sathan , i shall sin if i doe , i shall offend god : it is written , thou shalt not kill ; if not an enemy , then not a friend , if not a friend , then much lesse my selfe . love to mine enemy , is the reason , why i must not murther him ; love doth begin at home , and it runs warmest in mine owne veines , in mine owne bosome , & therefore i will not lay hands on my selfe , i shall dye the death if i doe . the word and prayer will fright him away ; sin and satan care for nothing , feare nothing but the word : they are the ordinances and the power of god , and by his might , do extinguish all the fiery darts of the divell . 6. never thinke of making any mends or satisfaction , by destroying ones selfe for any sin : perhaps iudas thought by killing himselfe to make some amends for his horrible murther committed against the person and life of christ iesus : satan never doth a man more hurt , than when hee comes preaching , and sets upon us with holy ends ; that because we have done this or that grand offence and abuse to god ; that therefore they are to pacifie him or to satisfie him , by sacrifising of our selves . this corrupt divinity growes in our flesh , as we see by those , who fetch their penniworth as they thinke out of themselves , by whipping themselves : a mad part it is for a man to thinke that by committing murther , the greatest of all murthers upon himselfe , to make any an ends for their sinfull life ; and yet so foolish doth the divell make som men . beware of this deceit , fire is not put out with fire ; no satisfaction can possibly bee made but by the bloud of the lambe , that holy lambe christ iesus : and i would have men beware how they plead for such as draw their owne bloud , because thereby they doe make way for satan , to push hard on the consciences of weake christians , by bearing them in hand , that they may ease themselves of some present horrors by killing themselves , and yet be saved in heaven for all that : such cases perhaps may possibly be ; but for man to pleade for such , to exempt them out of the rule , may make foule worke for satan , to play upon the weaknesse of many poore christians souls i know no medicine ( next to the word and prayer ) of better use to hold such mens hands from their own lives , than feare of being damned in hell : an indirect plea it is , for any to speak for such , and full of danger ; some think thereby to ease perplexed consciences , but it is the ready way to perplex the hearts , and engulsie the soules of feeble christians ; they doe not know , what hurt they doe to men , under this tentation to vent such unsavory doctrine ; that a man do well for the main , for all this , that this may bee a way to heaven . as i love not , so i meane not to judge ; the way of charity , is to leave gods secrets to himselfe ; but i urge this , that men would hold their tongues and pens as much as may be , least in thinking to doe good , they doe hurt ; and by going thus about the bush , hoping thereby to ease the hearts of men , doe mightily plague and disquiet them : for what will satan say , dispatch man , thou maist be saved for all this ; such a learned man hath so written , hath so said . and lastly , wee must all worke it out with feare and trembling , and know that wee have no safety , no not from our selves ; but under the shadow of the lord , wee are alwayes to stand as in his hands , and keepe our continuall acquaintance with , and dependance on god ; know that without him , we are poore weake creatures , that we cannot beare our selves ; that the greatest earthly blessing under heaven , ( life it selfe ) is quickly made a mans greatest burthen : that no man can stand before a wounded conscience , before an angell we may stand , but wee cannot stand before him when he is angry ; that man hath no spirit , no courage in him , if god leave him to himselfe : keepe in with god and pray him to defend us from our selves . the last , is the lust of uncleannesse , which doe presse upon the conscience as much , if not more than any , because they are very sensuall and of a beastiall and brutish nature ; deprives a man not onely of religion , but of the free use of reason , are many of them committed with and upon another , and so a second person is brought within the guilt , as also by reason of the concomitant fleshly delight , for they are acted with very great willingnesse : and when many of them are done , though nature it selfe say , no to them , they are done with very much wilfullnesse : and now , where much will is , there is much guilt , where much guilt is , there is much horror : and then againe , because these lusts do pervert , the order and course of man-kinde irregulating the right succession of families ; and in the point of adultery , and that kinde of bastardy , it doth put in a strange bird to inherit the nest , and weare away the feathers , which is unspeakeable theft , and to be confessed of the adulternesse ; lest to her foule adultery she adde horrible theft that the child of a stranger carry not away the goods or lands of the family . these and many other concurrant or consequent absurde●ies doe make this sinne cry aloud ; and it hath a speciall measure and order of uncleannesse above any sinne else . all sins are uncleane , and satan is an uncleane spirit , but there is something in it , why the apostle is so distinct , as to call this sin above all other the lust of uncleannesse . great care and diligence is to be used to hold these lusts off . they are in the originall appointed to preserve the species of mankinde : and as hunger is a potent desire , it being ordained to preserve the person of man in the individuall ; so much more these motions are violent and mighty , being made to make good the succession and propagation of the whole kinde of man : mighty they are when they runne in the right channell ; but if wee suffer them to take a wrong bias , and to fall into unlawfull courses , where sathan drives them on , how then doe they beare downe all ? and cast a man into such a subjection , and ( as i may call it ) voluntary compulsion , that the apostle saith , such cannot cease to sin . againe , i must borrow leave to put in this , that wee are the rather to take heed of these pollutions because when we are in once , by reason of the great sense of guilt they carry with them , in that they flie in the face of both spirituall and naturall conscience at once : they bring men to great terrors and inward horrors making men beleeve that there is no hope of such , and from thence , men run upon the rocks of selfe-murthering tentations ; and more , i think , have made themselves away out of inward feares arising from some uncleane prankes , than for any one thing else : and the cause hereof , is because that these lusts bring great shame amongst men if once out ; but the maine is , because they carry with them great inward ●●●●e , not only spirituall betwixt 〈◊〉 and ones selfe , but naturall , 〈◊〉 twixt a man and himselfe : and as wee see in those actions of this nature where they are without sin , yet there is a kind of naturall shame . and now because there is such shame of all sorts , men are wondrous loth to let any man know what the matter is that troubles them . and in tentation of selfe-killing , if a man keepe the core to himselfe , he is in great danger ; but if a man doe once out with it , after he hath beene with god , and it will not doe ; i say , if then one doe out with all , to a wise and a trusty friend , that he is in the tentation of murthering himselfe , and the cause to be some foule uncleane pollution ; why then one would wonder , upon what a sudden the heart will feele ease , and the cure is as good as done . but now because there is such shame , and we are loth to out with it , that we have beene uncleane ; and the burning fire will hardly quench except one breake up the boile , and vent the corruption , by opening all our mind to some godly friend , upon these considerations , i propose it as an excellent peece of counsell to all , to beware of the lusts of uncleannesse ; the sin is great , the consequence greater . moreover , this is a great matter in it too ; that we doe grow into troubles of minde for sin , according as we do apprehend them in the greatnesse of them ; and we doe conceive much of the greatnesse of sin , according as the opinion and judgement of the world goes . these are not in our apprehension ; ever the greatest sinnes , which the world saith are : but which are most out of request with the world . now this lust of uncleannesse is a great eye-sore amongst men ; it is so rated at by many men , as though god had made but onely the seventh commandement ; whereas covetousnesse and pride far greater sinnes in themselves ( take them precisely , ) are not so esteemed amongst men , no nor amongst common christians . a man may goe for a great professor , and yet be extreame covetous , as we see in iudas : but if he be a man given to uncleannesse , it is a sin so out of all credit , that a man knowne to be infected with it , cannot amongst men in their opinion goe for a professor , as some tearme themselves ; and now because the world doth hoote at this sin , wee are apt to ●ind exceedingly in our consciences ; when we are overtaken in this uncleane passion ; and to grow towards a bloudy conclusion , as though the sinne had in it that greatnesse , that there were now no hope of us . and this may well go for another usefull consideration , to move us by all meanes to keepe from the lust of uncleannesse . and lastly , the sinne many times weakens the body , and pines away that , darkens ones semes , shortens ones life , and then comes in a huge cry , that wee have rotted away our life : are guilty of hastning our own death , and much adoe there is to quiet the storme which comes in this way : wherfore for this cause also abstain from fleshly lusts . we see then that it leaves the greater brand on the conscience , because of the dishonour and blot of this sin , as well as by reason of the dishonesty of it , as also for that there is a degree of uncleannes in this sin , over there is in any else ; which foulenesse , the heart of man doth rise against : and this cannot but touch us with some degrees of terrour also ; and that this sinne doth carry some speciall staine of dishonour with it , read it in solamon . a wound & dishonour shall he get , and his reproch shall not be wiped away . and in paul : who cals chastity a mans honour ? vpon these grounds and considerations it was that saint peter saith , that fleshly lusts doe warre against the soule . these are the devils captaines , and doe ( meaning to kill us ) smite at the head , war against the soule : other lusts doe war against the soule too ; but there is some speciall matter in it , that these fleshly lusts are said to warre against the soule : shall i say , that it is , because that the other lusts doe warre as much against the graces of the soule : yet there is not any that doe war more , no , nor in some respects so much against the peace of the soule ; and therefore in peters words we are to be beseeched ( of all lusts ) to abstaine from fleshly lusts . wee will now enter into a particular discovery of such speciall branches as may make the matter the plainer . lust of uncleannesse are committed either : first , with ones selfe : secondly , with others . first , we will begin with that committed with ones selfe , which are greater in themselves , abtract them from all other circumstances than with any other ; as selfe-murther is worse than the murther of another ; so in and of it selfe , this sin is worse than of another . for the rule is , that the sin that doth breake the order of love , is the worst , love being the keeping of the commandement : i must not defile my neighbour , because i am to love my neighbours chastity ; but i am to love my selfe and mine owne chastity , before the chastity of any else : and this is a foule sinne much against nature , and therefore the worse , for the more unnaturall the sin is , the greater the guilt is still in that respect : and whereas it is thought that there is not that wrong in it , as is in taking away the chastity of another : i urge , that there is most wrong when a man doth wrong himselfe : and as the theefe doth in the candle , so these selfe defilements doe rot and weaken the body , by the curse of god exceedingly . and ( as in all such inordinate practises ) there is a secret kinde of murther ; what , if not in the intention of the doer , yet in the condition of the thing done : god is much displeased with these kinde of sins , they are execrable in his sight , pay the conscience home when they are set before us in their true and right colours ; make people unfit for mariage without the great mercy of god ever after . i could wish people to marry on ever so poore termes , rather than to fall into such illicite , darke and abominable practises , which doe grieve the very principals of nature ; say , let the worst come that can , for outward things , it is better to beg than burne in hell ; i will trust in god , i will follow him ; he that feeds the ravens he will provide ; i will rather bring trouble on the outward man , than on the soule : it is wisdome to look to the soule what ever becomes of the body : whatsoever comes , it cannot bee worse than sinne ; nay , whatsoever it be , it cannot bee bad with us so long as we obey . for howsoever there may bee some difference of estates in the generall , yet sure it is , that is the best for us in the particular , which god cals us unto , there lyes our peace , our joy , our comfort . 2. with others , and here comes many kindes ; we will begin with the worst first , and that is , beastiality , forbidden in the word , and therefore our corrupt nature and originall sin is capable of it , and when once in too too prone unto it . the worst things , when the law of nature is suppressed yeeld strongest delight such as it is ; this must be looked unto , it turnes man into a very beast , makes a man a member of a bruite creature ; a sinne that man would soone fall into , if the lord shold let sin and satan alone with us ; what one man doth , that another may possibly doe , wee being all of the same masse and cloth , and that since the law was given , men have run upon this horrible abomination . stories , and experience , and law , have shewed and doe show ; wherefore by all meanes this soule corruption must be avoided : over familiar usage of any bruite creature is to bee abhorred . and the iewish doctors doe charge their novices , by no meanes to feed their eyes with staring on the generation of beasts for feare of the worst . it is a pit , out of which those few that do fall into it do hardly recover : it is like a winter plague , some doe recover , but in comparison of those that perish , a poore few . 2. the next is sodomy . iud. v. 7. a going after strange flesh ; not onely strange in the law of god , as in fornication it is , but strange in nature : a sin to which our law of nature hath no great minde unto at first ; but if our corrupt lust , our originall sin bee let out , wee see how it carries too many after this abomination . god would never have forbidden it in the law , but that our nature is subject to it : we see how it did over-run sodome and gomorrah ; when it once takes , how doth the sinfull flesh of man runne after it ? lots daughters were young , fresh , and maides too ; and yet they would not serve , they must have the men . and ro. 1. they forsooke the naturall use of the women ; therefore it is spoken of such as had wives , else how could it bee said that they forsooke the naturall use of the women : and it is said , that such doe burne or scald , and not only men with men , working that which is unseemely , but women also : when given up to this unnaturall passe , doe as paul said , change the naturall use into that which is against nature ; that is , so against nature , that posterity , which is natures end , is utterly lost by it : and such as are acquainted with stories and poets , know that this sin hath beene too much in many nations . and many particular persons have doted wonderfully after this preposterous lust , and have taken more bruitish and hellish delight in it , than in those passions which are according to nature . this then must be avoided by all meanes , and all occasions of it warily eschewed ; he sinne is great , it is a corrupting and a rotting of the very rudiments of nature ; & in all things , looke what corrupts , the foundation and principall of things must needs be worst . the punishment was great in that utter overthrow of sodome . in the deluge , water from heaven drownds : here , as in their sinne , they had over-turned the law of nature : so , in their punishment , there was an inversion of the course of nature ; for not water , but fire came from heaven and burned them , whose lusts were thus set on fire of hell . it is used as a type of hell , it is a crying sin . the cry of sodome and gomorrah is great , gen. 18. 20. there is no sin but hath a voice ; but this amongst many and above most other sins hath a lowd and a crying voice , it is heard to heaven , it hath a lowd mouth to accuse , which cry , is nothing else but the guilt of conscience ; and the justice of god , the conscience being full of matter , and ready to accuse , and god to heare . as a man through importunity , is drawn to execute justice against his minde , so this sin doth so put god to it , that hee must needs proceed , except we come with hearty repentance ; hee cannot res , nor be just , till hee have sorely and sharpely punished it . the thing i urge then , sith the sin and the guilt is so great , and will make such a noise in the conscience , is , by all meanes to keepe from the sin and from all spice of it , to shun all occasions of it ; to take heed of that which quintilian puts off in a schoole-master ; which is , nimium est quod intelligitur : and he is so strict this way , that he will not have bigger and lesser youths sit much together . we may see what wrought sodome to this sin ; idlenesse , pride , fulnesse of bread , these must be heedfully avoided : and such sins as wee read , rom. 1. were in the justice of god punished with and by this passion of dishonour : we must be thankfull to god , for the light we have , and in some measure , walke according to the truth wee see . they made god like a foure-footed beast ; and god gave them up to a sin , which did abase them into a worse condition than of beasts ; and for such as are unmaried and have not the gift , and by the use of al the meanes cannot get it ; such must know , that it is better to marry than to burne : and if they will rather burne than marry , they are in a foule way to fall into this scalding sin ; which sin if they commit , brings with it a world of misery ; and after when such shall happen to marry , by the just hand of god they are suffered , for a punishment of the former wickednesse , to forsake ( as paul saith ) the naturall use , and run into that which is unnaturall : and these are most monstrous lusts ; when all is done , by way of preparation & disposition of our hearts and thoughts , against these corruptions ; that which will save us from the staine of these filthy puddles , must be the pure and holy word of god. set the word against the sin , and the sin is laid ; set the word against satan in this his tentation , and ●atan cannot abide by it ; satan 〈◊〉 no more abide the light of 〈◊〉 word , than an owle can 〈◊〉 ●●ining of the sun : say i 〈…〉 doe it , i may not , i 〈◊〉 , it is forbidden in such 〈◊〉 place , and againe , in such a place : it is called , not onely a sinne , but which shewes an height of sinning abomination ; both of them have committed abomination , saith the text . the punishment of it by gods own law , was death , no lesse than death , present death ; they shall surely bee put to death , their bloud shall bee upon them : and the law was flat and peremptory , that no sodomite must bee amongst the sons of israel : and in that never the like reformation , iosiah brake downe the houses of the sodomites which were by the house of the lord , 2 kings 23. 7. asa the father , and iehosaphat the sonne , had swept away those unclean nests in their dayes : but we see they grew on againe , till iosiah came and made a ful purgation . these and such other places , show that this sin is strong ●●●den , and severely 〈◊〉 , to which adde the wrath 〈◊〉 god on such in hell , 1 cor. ● . these are the best medicines that bee ; which being rightly used and applied , doe ever doe the cure . next , to provide against the worst ; say a man be a sinner in this great wickednesse , yet he must not run away from his father , that will marre all . there be i know degrees in this sinne , but say it bee at the worst , yet there is mercy with god , repentance will make it up againe : it is good to make all hast to returne , sith lasciviousnesse is a sin which useth to seare up the conscience , till the time of reckoning for al comes ; and god doth sometimes after a while shut up his gates of mercy : and then as chrysostome notes often , though noah , iob , moses , samuel , and daniel , shold intercede , it would bee to no purpose . they were men of god , who in their times did by their prayers do great things and compasse marvellous matters for particular persons , for families , for countries ; and yet when the glasse is out , and the decree determined is past ; when the time is over wherein god may be found , their prayers for others come in too late ; it is good then to bee at it with the soonest : i meane not that ever it is too late to repent , or that if we repent , we can misse of mercy . no , no , the fountaine stands open , alwayes open in the house of david , for sin and for uncleannesse ; and this unclean person ( as paul cals him ) if he repent , he shall finde mercy : god forbid we should have such a thought , as though this sin could staine so deepe , that the bloud of christ could not fetch it out : our meaning is , that whilst the conscience is awake , and we have a faire offer made us , by the word and spirit , knocking at our hearts ; it is good wisdome to take gods offer ; delaies be dangerous , for if we will not know the day of our visitation , god may : and what if in justice he shall refuse to give us to repent ; then let our friends move for us , god will not heare , were they as good at praying as ever iob , daniel , noah , and samuel were . let such then who are in this offence , come in by all meanes , in all hast to the lord ; and when the angell moves the water , step into this bath , this fountaine : know that god would never move our hearts to repent and returne , had hee not a meaning to pardon , and to accept : as looke into the 1 cor. 6. and there we read , that some who were thus sinfull were yet sanctified , were washed , and are now with christ : and if they , then why not some now ? it is not to the purpose , that they were so before their callings , sith divines do agree ; that there is no one sinne that a man may commit before his calling ; but should god leave that man to himselfe , to his lust , to satan , he might , and would , and should , commit the same sin after : neither lies there any reason , why on our repentance , a sin done before is pardoned ; and the same sin if wee repent after , must stand unpardonable : or that a man may repent , of a sin done before ones conversion , and not repent of the same sin after : adde but this , that the sin committed before , is in it selfe greater , than the same sin committed after ; for before it is done with a full swing , saving that perhaps , the law of nature and in-bred modesty , doth at the first make some recoile ; but after calling , there being some seeds at least of grace in the wil , there is some inward opposition made ; it is not done without some saying , nay , in the law of their minde , and so the sin is the lesser . now if repentance could doe it at first , when the sin was greater ; can wee question , whether repentance doth fetch it off , when the sin is lesser ? indeed , if no repentance , no healing , no not of the least knowne sin ; but if we repent , all our divinity lies upon it , that such shall bee pardoned ; and that god hath not peremptorily bound himselfe , to deny repentance unto life to any sinner , except the blasphemer against the holy ghost ; is point agreed on , in our schooles and pulpits . indeed , if such as are in this foule fault doe finde , that it workes a stupifying , that it seares , takes away , the inward power of discerning things , that are not convenient , deadens our tast ; if such finde that their inward touch-stone hath now lost its vertue , the danger is a great deale the greater ; because such having little or no feeling of their estate are not as yet in the way to repentance : but if such finde it a fiery dart , burning like any poyson , working a world of troubles in the minde , and a fearefull consternation in the conscience ; then there is the more hope , that true humiliation and mercy is not far off : such have a faculty in them , which will worke out of their feares a desire to be eased ; and if once upon sight of the promises , they conceive hope of mercy , they are in a faire way to repent of their wickednesse : and that god who hath made tender of his mercy to worse than sodomites , will receive those to favour upon true sorrow for what is past , and stedfast resolution to doe so no more , for the time to come . and here i will leave this uncomfortable argument , wishing all who meane not ( say they do scape hell ) to carry the smoke of this sinne to their graves , to flye from it . now because i said , that when in committing a sinne the conscience is against it , the sin is the lesse ; i will not conceale , what a late divine saith ; that the sin is the greater when it is done , when the conscience doth say no : for saith he , if this were any signe of a mans having grace , that in acting his sin , he feeles a moving within , against those sinnes he doth doe : it would follow , that great sinners , aye , all sinners might perswade themselves , that their estate were good , because there is a con-flicting against vices , out of the principles of natures light ; which are in the brests more or lesse of all men living ; that in an unregenerate man , sins against the naturall conscience are the worse even in that respect , because he doth them against his conscience is most true : we must then say , that when the sin is done against the voice of the conscience , sometimes it makes the sinne the lesse , sometimes the worse : if we , take part with the sinne against the conscience , are angry that our conscience would not let us take that fill of delight , and content in committing the sinne , and are not willing that conscience should say any thing unto us when we have done , here the sin is much the worse , because it was done against conscience : but now if we take part with the voice within , and are heartily sorry that the temptation and our passion meeting together , doe beare downe the power of our conscience , and doe what wee can , to take part with the reluctation , while it , is a doing ; and when it is done , nothing in the world troubles us so much , as that wee did not give way to the act of conscience , and keepe from the sinne ; and doe joyne with our conscience against our lust , and are putting more strength into the power of grace and conscience against another time . in this case when wee take part with the conscience against the sinne , it makes the sinne the lesser , which the ungodly never doe ; but doe joyne with the sinne against the conscience , and for inward combates , there are some in the unregenerate where no grace is ; betwixt originall sinne and other habituall lusts and the law of nature , but not with such sinnes , as nothing saith are sinnes , but the word and spirit of god. in unnaturall lusts , wee grant there is some strife in some , yea , in most unregenerate men ; but in other more spirituall sinnes , there neither is , nor can bee that civill warre within , because there is not a power of grace to make the resistance : how-ever , the wicked doe take part with lust , even against the law and rules of nature ; which circumstance doth aggravate thei● sinnes : but of the difference betwixt the combate , which is onely in the good , and that combate , which is also in the bad , there is enough and enough said by divines to satisfie any man : and in this point , all care must bee used to keepe off unnaturall passions : the sting of conscience is great , the cure is hard , and so much the more difficul●● because , what for the danger , and what for the shame of them , men cannot be easily brought to make their minde knowne to any man ; which gives the greatest advantage to satan to worke his will upon us : but if any be overtaken , in any hand let him send up to god ; and in case god put him off , out with it to some spirituall man , who must and will , and as god shall be pleased to blesse his labours , shall restore him with the spirit of meekenesse . next wee are to looke over those which are naturall ; called naturall , because that nature hath an end in them : for though the wrong way in unlawfull lust , yet they tend to the propagation and continuation of mankinde : and first for such as are single , then for such as are married . 1. such are single ; if god give them by the use of his meanes the gift , let them keepe themselves so , if they be wise : if not , then marry , and so marry , that they attaine a principall end of marriage . paul gives wise councell to parents , that they suffer not their virgins to passe the flower of their youth ; his meaning is , when they have need of , and a minde unto that estate : else hee tels us what is best , and here many of our gentry are too blame , who keepe not their younger sonnes so much from marriage , but they doe post and thrust their daughters on this estate , albeit they have no minde or need , which is a misery ; as to bee made to eat when one is not an hungred : avoid all extreames , and when god and nature call , goe on in any hand , and that in time , and not stay till the lusts of youth , which mariage is to cure , be past : have the house first all on a light fire , and then goe about to quench it ; whereas mariage is ordained to prevent & kill the lusts of youth : and know that if wee bee about to provide for our children ; then in hope that ere long it will be had , children will containe and hold in the better , ( as chrysostome observes ; ) but in case that they see that we make no hast , take no care , they will marry themselves , or else ease themselves by some such ungodly courses . the counsell then is , to make all good hast to enter them into this estate in fit time ; and in the interim , to maintaine their naturall modesty , and spirituall chastity all wee can : speake not an immodest word , looke not an immodest looke , use not any light action in their presence . a roman was degraded for that he did but kisse his own wife before his children ; & the ancient christian was very curious and dainty this way : their order was , that men and maides sate so at church , that one did not , nor could not , see one another ; the women-kind had their vailes : and in the east churches , i am sure virgins and maids , were not used to come at mariages ; we cannot doe too much this way ; and many take such liberty before , that after mariage they do rue it all dayes of their lives . many stay to provide a rich match , till it be too late ; for all the while the streame is dammed up with untempered morter , it doth and will rage the more , and a vent one way or other , it will and must have : and hence wee see , that such as are kept from that estate by a kinde of force , are the worst that way that bee this day in the world ; as your iesuits , fryers , & nuns . it is our corrupt humor , to bee strongest in our passions , where wee are denied ; and a wound bound up & not healed , ranckles worse than if it were open : which made the apostle to call that doctrine ( which forbids mairage and gave not the gift ) the doctrine of devils ; sith it puts a man upon a necessity of sinning a sin , and so foule a sin as uncleannesse , and for want of a naturall streame to run over , into unnaturall practises , which doe carry a man and woman much beyond the line , and put him far and far from god. and this makes way for some complaint against widdowes states , which in some chiefly of the younger sort , must needs prove a practise of devils in the apostles sense , because it doth thrust some women into a necessity of sinning . the apostle doth counsel the younger widdowes to marry , to beare children ; else saith he , they will not , onely they may , but they will marry and wax wanton against christ . all that is said is , that these widdowes may mend it & marry if they will ; but it is hard for women to turne themselves out of house and all , rather than sin : and if they have nothing , who will have them as things goe now . indeed amongst the iewes , where they gave money for their wives , this exception would bee of some force ; but now amongst us , where mony makes the match , they may sit and fry long enough , ere any will make suite unto them to marry them , when they must on their mariage bee outed of all . what ever they thinke they may bee able to doe while the husband is alive ; yet when the man is dead , the widdow is in danger to sing another song : we care not much for that wee may and must have , but when it is denied us , and wee are tied from it ; then as in the gospell , they told it abroad the rather , because christ bid them tell no body ; so the passions of women will rage the more , because now they must not marry ; and a young widdow will bee lesse able to containe and bee chast then when shee was a virgin. they urge that it is covenient , they so remaine , to bring up their children ; but a curse is like to follow that condition , wherein is a needs-must sin , and all to breed up children : that estate of life is fittest for a woman to live in to breed up children , wherein she is most free to serve god , and is most of all preserved from sin . and we see widdowes that have children and stand free , will tell you that they marry , to have one to helpe them to bring up their children and the sons will stand in more awe of their father-inlaw than of a woman their mother ; and we doe see , that men doe use to take as great care for their wives former children , as tho they were their owne : and when two have a joint care , it is better than if one only ; and a womans care and power is never the lesse when she hath one in commission with her to help her . a little matter in the taker wold help al to turn a widdows estate into a life ; and it were nothing in the setter to suffer such as they see have or are like to have need to marry . please god and please all ; i know now and then , a booty comes in to suffer such to marry ; but of all inconveniencies , sinne is the worst , there lies the mischiefe . many do sin for want of the medicine , and he doth best , who frees his manner most from sin ; neither will they live ever the longer , because they doe marry : the times of men and women are defined by the lord , longer they cannot live , sooner they shall not dye : i will not deny , but want this way , may and doth in some bodies breed diseases , as both physitians and philosophers teaco : but i hope no man hath this in his head , to bar widdowes from their necessary liberty to marry when they will in the lord , a purpose to kill them up with discontent , or to cast them into any diseases . i would i could perswade men to consider the matter , and make their case their owne ; and then say , whether setting aside all opinion of merit and supererogation , the case of a nun bee not easier , who is cloistered up from having to be amongst men , than of a widdow in a widdowes estate : whose life is to be up and down in the world , and have much society where men are ; and yet must not bee maried , except some one will come and have her with nothing . examples of any that have so done are so rare , that in my experience i never knew any . 2. next when we are to enter our selves and ours into mariage , we must see to the chiefe and the principall end , which is ( as the state of man is since the fall ) to keep a man chast : he that maks mariage to be the meanes in his intention to make him rich , maries in the flesh , and not in the lord , hee cannot with any face invite the lord to the wedding ; mammon , not the lord , doth lead the bride to church ; the apostle saith , it is not good for a man to touch a woman , but yet saith he , to avoid fornication : he saith not , to pay debts , to get money , to make one rich ; let every man have his owne wife : but to avoid fornication , matrimony then was ordained , to make men and keepe men chast , and not to make men rich . and we doe finde , that many of those who marry to bee rich , which is their end , and have rich widdowes too ; after mariage , doe attaine neither their owne end , nor gods : marry , and after are neither rich nor chast ; and then they fall upon mariage , with many heavy complaints and cries , and that if there bee any hell above ground , it is in mariage . we must then be before hand , and marry so seasonably for time , and so wisely & proportionably for age and other convenient circumstances , that it may preserve our chastity . it is too late to bring water when the house is burnt : as soone as the sparkes arise and it begin to grow toward burning , and we see the smoke up , goe to physick ; there must be no time of lusting , what ever there bee of woing : many complaine of too much trouble in that estate , because they bring sin with them thither : there bee too many who are afraid to marry , but not to sin , and at last , when it is heard , late marry they doe , and rue it all daies of their lives : did we conceive , what the horror of uncleannesse is like to be , and that there is in the sinne of fornication , a staine above other sins , that it makes ones body the member of an harlot ; it doth defile the soule , as in their manner all sins do : it doth defile the body in making it an actor in the sin , as many other sins doth : it doth abuse the body , in making it the member of an harlot , which no other sin but the sin of uncleannesse doth and this will presse hard on the conscience , when time shall serve , that in sinning this sin , the body is thus made the member of a strumpet . 3. when entred into the estate , we must be convinced of the greatnesse and foulnesse of the sin of adultery ; it gives a deadly blow to the 〈◊〉 it selfe ; it is cried out of exceedingly in the word , it cuts a-sunder the sinews of families ; we must judge of it by the word , not by the world . once ( i am sure ) amongst the papists it was placed among the lesser sinnes , and because too many every where stand guiltie of this sin ; the world hath not a right ●●dgement of this sinne ; it doth corrupt the mind of a man , and takes away the use of the power and faculty of discerning : it brought salomon the wise , to run into all idolatry against common sense . and sampson the strong , ( made iudge of israel , by a miracle from the lord , and therefore no foole , ) though he knew that the harlot would betray him ; yet when he had once tasted of it , hee did so lose his right wits , that for his heart he could not forbeare : we must not then thinke of this sinne as the world doth , but as the lord doth ; wee see , customs takes away 〈◊〉 and judging exactly of any sin in the very church it selfe , and that a non after christ , we find that by reason of use the christian gentiles held fornication to be scarce a sin , as we may see in that synode in the acts ; and the second chapter of the revelations , a tricke of youth it was counted , and is amongst too many , but for a tricke of youth , ye for such tricks , god the just will damne men in hell , unlesse they repent . in 1 cor. 6. 9 , 10. we reade , that fornicators ( as distinct from adulterers , ) and adulterers , shal not inherit the kingdom of god : and againe , fornicators & adulterers , though men doe not as they should , yet god wil judge . yea , but say a man lye in the least knowne sinne that is , he must not inherit the kingdome of heaven : and therefore this is no argument to prove these sins to be great , because they keepe out of heaven . but these sins are named above others , to shew that a man cannot be fornicator or adulterer and be in christ . a common practicer of those sinnes one cannot be , but he must and shall allow them , they are of that nature that they will lord it where they be : but other lesser infirmities a man may practice them commonly , and yet not allow them , and so notwithstanding bee in christ iesus . these then be sins , whose ordinary use cannot stand with grace , nor is compatible with ones being in christ , and by that meanes they are said to barre out of heaven ( over lesser and smaller thoughts ) and thus the argument is good and firme , hence to prove them to be great sins ; what then love cannot doe , let fear doe , for god doth puni●● these sins with a chiefly : see this in peter , the lord knoweth how to preserve the unjust to the day of judgement to bee punished but chiefly them that walke after the flesh in the lusts of uncleannesse . being convinced of the hainousnesse of this crime ; the next is , that the mariage-bed must with all care be preserved in all purity ; the tentation is strong to fornication , stronger to adultery ; for the worser a sin is , the stronger is the impulsion of originall lust unto it : and satan is more eager to make men adulterers after , than fornicators before : but here is the difference , that ( as i shewed before ) except a man hath the gift ; hee that will not take gods medicine and marry , let him doe what he can , use any , use all other meanes , yet he hath no promise it shal do : but when married , use the meanes , and we have a promise , and an assurance that we shall be kept undefiled , let sin and satan doe their worst . the chiefe and necessary meanes to maintaine conjugall chastitie , is for such to-love one another ; it is not the having , but the loving of a yoake-fellow which doth keepe us cleane and chast . 2. to keepe in with god in other matters : for that man , with whom the lord is angrie , for some other former matter , shall fall into the hands of a filthy woman . we must not then by lying and living in any other crime , give god cause to give us over unto this sinfull sinne . 3. such must be chast betwixt themselves ; beware of excesse and defect ; divines t●ll of excesse , but if there be too much , there may be too little , else what meanes that phrase of s. paul , lest satan tempt you for your incontinencie : there must bee quenching , nor provoking of lust ; raging lust is a great enemie to love , and it is raging , and is loth to be contented with one ; and if not with one , then indeed and upon the matter with none . dalliances are forbidden : first , words and talke full of obscenity betwixt them two is not lawfull , they must not by words corrupt one anothers chastitie : worse than to taint the chastitie of a stanger for that here is , or ought to be most love . what if no body be by , yet god is by , and chastity the honour and honesty of the estate is by . secondly , the eyes must be pure and chaste ; else the next will be , that the eyes of such will be full of adultery , it crosseth the end of matrimony , which is not to fire , but to extinguish lust . i have read , that it is against the law of nature , for one , without necessary cause to see his owne nakednesse ; but what ever credit we give to the judgement of men , we have it in the word , that adam and eve , when there was no living creature by ; the very instinct of nature did teach them to make coverings to hide their nakednesse , from the sight one of another : this i am sure , that the lord doth use to correct such intemperate couses and practises , with strong and vexing tentations , after strange flesh , this is the ordinary effect of this abuse ; and they who shall avoid such irregular prankes , shall finde a sweet enjoyment one of another , and true affections stirred up with more naturall delight and heavenly content . isaac . i know , sported with his wife , but it was , no body being by ; and what if it were such , that the king who over-saw all , knew thereby that shee was his wife , yet it was ; in all modesty , for no d●lliance nor sporting , is allowed to a man with another woman : this sporting did discover to an heathen , that hee was her husband , although he gave it out that he was her brother . but it was not of that nature we now treat of , that the patriarches and matriarches carried it with all possible modesty in those dayes ; we may see it cleare by the story of iacob and leah . beleeve it , modesty is the best preserver of nuptiall chastity ; mariage is no stale nor cover to any uncleane and base practises ; love doth no unsightly nor unseemely thing . 4. the bed must be sanctified , and kept undefiled by the * word and prayer . the word is as divines show us , up and downe , a mighty healer of this corruption , and it stands like a strong tower , against all these base and uncleane lusts . to the word , there must be prayer adjoyned , else wee rely too much on the physick , and it is not like to doe ; and if physicke workes not right , it makes one worse ; and so here , as we finde none so uncleane as some married people ; god must then be sent for ; to blesse the physick to the soule : other things we know , as eating and drinking must be sanctified by prayer , prayer is then rather and more to bee used here , because the passion is so strong and reason so weake : where reason is in a manner put besides its present use , there i hope prayer hath greatest place ; eating is to take away the naturall passion of hunger , and drinke , of thirst ; yet we are to pray over our meales ; but here the ordinance is to cure sin , to worke on the soule , to heale a strong corruption , which cannot usually bee done without the influence of heaven ; and thence it followes , that wee have cause to pray more in this case , than in eating and drinking : praying , i say , there ought to bee , say by way of supposition , that prayer at meat should take away ones minde to ones meate , why then wee would counsell one to pray for a blessing before-hand : so here , to pray will bring in the blessing of god , which is all in all in spirituall medicines , as this is , being , as i said , to cure the sin of the soule ; prayer will keepe men that they shall not surfet , and so come to a loathing nor fall into a defect , here must be a satisfying , as salomon sayes , and drinking away our thirst at our owne cesterne , lest wee hanker after a strange fountaine : prayer will make a man keepe himselfe , from all base and absurd and abusive dalliances ; it will make and keepe the bed undefiled , and encrease love and mutuall affection . love hath a sure foundation , when it is built not on beauty or wealth , but upon prayer and grace . satan cannot abide to see men and women in this estate , to live in quiet and love ; and this makes him to use all the art and power hee hath to trouble the waters , to blow up the affections after a wrong object ; for then when such lusts are in , love goes out : he knowes , that the droppings of love will keepe us from such immoderate desires , which makes him to goe all the wayes he can to worke , to fill the head full of surmises and jealousies , the heart full of extravagant lusts , and all to marre the harmony , which ought to be betwixt couples : the house , the towne , is out of quie● , when such are out of love ; all which cals upon such as are married to be as watchfull and carefull , to keepe all right , to remember that it is the convenant of the lord , that it is not made by man but by the lord ; all covenants else that are lawfull are a far off , the covenant of the lord and done in his sight : but here the lord is a party and god hath a speciall hand in this bargaine ; and he sees , as within book , quite ●hor●w , and is acquainted with all our thoughts a far off ▪ wherefore wee must in thought , in word and in deed , keepe close to the party , the lord hath bound us unto , and wherein we have entred into bond to the lord for our faithfulnesse : such then must be a covering to one anothers eyes , else the heart will not stand cleane , and the meanes before prescribed , and other both naturall and morall directions , which wee finde up and downe in writers , must be used with all care and conscience , and much diligence , and all little enough : our nature is catching this way , and once in , it is not so easie to come off , but rather to runne in this case further and further off , or else grow into discontents , pangs of conscience , terrours of heart , inward gripings ; out of which if wee come the right way , it must bee with much bitternesse , after we have waded first 〈◊〉 a kinde of purgatory : if we never claw off those gripings the , right way then such run into a seared conscience , or which is worse , breake prison and thrust themselves out of this world the quite contrary way . i meane now to grow towards a conclusion , and the rest shall be taken up in some directions . 1. to prevent these lusts . 2. to helpe against the two effects of these lusts , viz. 1. horrour of the tentation . 2. the deadly blowes of senselessenesse which they give . first , for such as are young : these are called the lusts of youth ; they are most strong in youth , and come on worst there : because that their affections are strong , their judgements weake , and youth do conceit that they may take some liberty this way , and no man must aske them why they doe so . they must be exhorted to flye the lusts of youth , timothy was young in age , but old in conditions ; a very true penitentiary , a drinker of water , a very weak crazie body , a great pains-taker , a man fuller of grace than ordinary , being an extraordinarie officer in the church ; and yet paul cals upon him being young 〈◊〉 what , onely to avoid ? no ; what , to runne ? no , but fly from the lusts of youth , make all post-haste away from them . if timothy , such a chast and chastened peece as he was , had need of such a warning-peece , then all youth have great need , not to come neere the doore of her house , as salomon doth advise his young saint . secondly , such as are old must not crie holy-day , and thinke that no danger lyes this way : alas the day , age will kill no sinne , it is christ and grace onely that can cure any 〈◊〉 there were a sinne 〈…〉 ; whereof in all , 〈…〉 if this bee found , that age doth kill it in some : such then as are in yeares , must not cast away their weapon , but walke in feare and care this way , yea , though they bee good people . i know the body is then frigid ; and there is not that stirring with that strength : but if satan come and blow the coales , there will rise a great flame , a mighty burning : an old house will fire quickly , and so will old people , if they let satan alone . iob was not young , and married hee was too , when he said , he made a covenant with his eyes , taking bonds of his senses that he would not bee catched with a maid ; and maides are more inductive this way , than such as are married . iob , not such a man in the whole world againe , a chast man , a married man , one that had children , and now some what in yeares , and yet you see his ●are and circumspection this way . no man must then thinke to walke at large , because hee hath the remedy , and is now growing towards his last declension . saint hierome saith , that his face was pale with fasting , that his body was cold , his flesh halfe dead already ; yet he complaines , that in his witheted carcase the flames of lust did boile , and that his minde was inflamed , and even all in a scalding f●●e with fleshly desires , and old hee was also ; and therefore we see in the best men that be , age of it selfe is no priviledge ; none must dare to heare himselfe bold on his age : satan can helpe an old man and woman to a wanton eye , to a young tooth ; sin is not so much in the act as in the affection , it 〈◊〉 in the root : and god will suffer such 〈◊〉 one to fall into burning passions , that by his 〈◊〉 experience he may learne to know , that sinne is properly and immediately in the soule , and the soule growes not old ; that grace , not age , must be the death of sin : now an old man to fall into the passions and lusts of youth is monstrous , and proves almost uncurable . to see an old man covetous , is no such strange sight , but to see him lascivious is a great eye-sore ; as to see an old man to be affected with the gowte and stone , the diseases of age is not so much , but to see an old body to bee taken with the diseases of youth , is a strange sight , and proves most dangerous ; as to have the small-pox , the wormes , and other diseases of children ; so in his soule , to finde an old body wantonly given , to be carried away with affections of uncleannesse , which are properly and commonly the lusts of youth , is dangerous : i wish then old people to keepe off , and not to thrust themselves upon the fire , relying too much on their age : yea , say that a man hath passed over his youth , with some freedome this way , and it may be , hath not felt himselfe much given after this veine , yet he were best see that he hang not loose when he comes to yeares , for wee have the confession of a most strict and godly man , gregory nazianzen by name , who having in his fresh and younger time , carried a good hand over these lusts , when old and even done , he cries out that hee was haunted and pestered most miserably with them . and david a better man than he , yet it was in the afternoone of his age , that hee fell into adultery . and when salomon was old , saith the text , hee doted on an our-landish woman : how comes ●his ? like enough , because men being young feare themselves , when old , they thinke the worst is past , trust too much to the advantage of the body , lye not in their armour , have not their weapons ready , and then satan is too hard for them . 2. when old , then men are subject to much spirituall pride , and that perhaps , because they stood so free from this sinne , as though they had beene somewhat in themselves ; and now to cure that spirituall sicknesse , this base tentation is suffered to molest them . 3. if they had beene thus set upon , when hot and young and full of sap , with such strong motions this way , like enough they should and would have sunke and yeelded : and god will have such know by their owne feeling , what these lusts meane ; wherefore that they may not receive that hurt by the temptation and impulsion , they have their hands full of them when old and cold , who did scape them , when greene and young . however , i wish both young and old , by all meanes to beware of this snake . thirdly , whether they be , or bee not given to this sinne , yet care must be used , to be as much as we can out of the way , when the tentation doth come ; such as are much given to this sinne have cause to looke round about them , because satan hath such a potent friend in their bosome , hee holds a side and a faction in the hearts of such . this sinne is a sinne which is much drawne out by the temper of the bodie , it holds more of the body than any ; as we see it shewes not it selfe , till the body comes to such an age : it may rather than any be called a bodily sinne ; if then wee finde that by the constitution and graine of the body , as also by sinister education , or otherwise the minde and heart runne much or more than ordinary this way : such must be at it day and night , to keepe the occasion away all they can ; to keep themselves away , not to bee within ( as it were ) when satan comes , to call in for all the helpe they can , to put the matter into gods hands , to weaken the corruption , to breake the blow of the tentation , or else mightily to strengthen us ; as knowing that such walke in the midst of dangers , and by care and feare and other meanes , it is brought to passe , that such as have most inclination to uncleannesse , prove the chastest of all . that is not properly chastity , when a man hath no minde at all , but frigidity . if but a little by reason of his temper , he may thanke his body : but when a man feeles raging lusts , and yet by resisting , by chastising his body , by praying , fasting , by following god in the use of his remedies , by begging chastity from heaven , gets power and strength that is the chast man. there is no lust so hotte and violent , but gods medicines being rightly applied will coole and heale . and now , for such as are not very violent that way , by reason of education , being ever kept under the wing , or of complexion , or because as yet by the providence of god have not beene much tempted ; such are apt to fall , because they doe not suspect themselves , care not to goe armed because they dreame of little or no danger : now here satan hath great advantage , for bee the inclination this way with the least ; yet if wee beare our selves bold , and satan bee let to have his way , he will make a mountaine of a mole-hill , and bring men to a miserable passe with scalding affections , let him ( the devill ) have leave to blow the fire , and then ( in respect of this sin ) the most naturally chast men in the world , shall have cause enough to crie out , o wretched man that i am . such then as 〈◊〉 no great matter this way , must yet be wise , and keepe watch and ward , not thrust themselves upon the devils dangers , least they smart for it . 4 both old and young , single , and married , more or lesse addicted to these passions . all i say , all are to see that they take these caveats . 1 religious people must take heed one of another . many when they meet thinke no hurt when they come nigh one another , but are the worse one for another ere they part : it is no hard matter for sathan to turne religious affections into carnall : we see in the elements that are symbolicall and agree in one quality the transmutation is easie , as of water into aire , because both agree in moisture , so here because some men and some women beare a deere affection and love one to another ; there lyes danger , lest satan cause it to degenerate into fleshly lust . this caveat is in paul , rebuke the younger women as sisters , with all purity , 1 tim. 5. 2. so that a mortified timothy had need see to it , that when hee is to rebuke young godly women , he doe it , not with some onely , but with all purity and chastity , for feare of the worst . 2. care must be had of such as are our kindred in the flesh ; the sin is incest , and being great : our originall sin , when once the vaile of modestie is downe , and the wall that nature makes broken , then , i say , our corrupt flesh growes even mad after this sin , as in amnon with thamar . the change is easie , from naturall love to carnall . againe , such as are neere in bloud , thinke they may make bold one with another , and many times feare nothing till they are caught , ere they once dreame of it ; and then the world takes no notice to see men and women who are of alliance ( any thing neere ) to toy and sport one with another , to bee together and alone too , which proves but a cloake for most abhominable incest : i could therefore desire such to see to themselvs , and beware of the least motions and occasions of this foule vice . the like for affinity , i propose it to men , not to come to neere the daughters of their wives by a former husband , nor the sisters of their wives , nor women to be too bold with the sons of their husbands by a former wife , nor with the brothers of their husbands , least too much of the affection hee beares to his wife fals on his wives sister . satan can turne hands here ere wee thinke of it , and make carnall lust out of that love , which we beare to our wives kindred . ad but this , that the daughter or sister of the wife carries many times the proportion of the wife , and out of that , the divell can suck much poyson ; to draw the man to dote on the sister or daughter of his wife ; as on his wives picture , till it goe so far that all is too little for the sister , nothing but bitternesse left for the wife ; and what tentations of uxoricide and the like , satan can destill out of these base and monstrous births , i leave it to others to judge . 3. great heed is to be taken of such as are under our power , as of man-servants and maid-servants , and the rather if they be comely , they are in our way every day , come neere our persons , and satan useth to tempt on both sides the hedge if hee can . see this in iosephs mistris , hee was a servant in the house , gave her no occasion , onely she let her eyes fix on his person , he being a very proper young man and a little and a little , she was overtaken and went so far , that no bonds of modesty could hold her in ; and when ioseph had got off from her , the text saith , he came no more where shee was . the occasion must be put a way in al these tentations what ever we doe . many think they must get the conquest , and yet keepe the occasions by them still : no , iosephs mistris was to put away ioseph ; had he beene a better man , a better servant than he was : satan coozens us out of all cry in this , when he beares us in hand that it is no conquest except we do beat away the tentation , and yet keep the occasion by us : for he knowes that ordinarily , we neither can nor shall get the victory , except we do put away the occasions from us , when it is such a thing , or such a person , as may lawfully be removed : god will not remove the tentation , except we doe remove the occasion ; to pray that it may away , and yet keepe ( ioseph ) with us , is all one , as though we should hold our finger in the fire , and pray to god it should not burne . it is not enough to say , that the fault is not in ioseph , hee doth not entice ; for if satan and corruption entice the mistris to ioseph by the eye , ioseph must bee put out of sight , and ioseph if possibly and lawfully hee may , must remove himselfe too , else in ordinary course the cure will not be done ; and when we have another , and the fire take there too , that person must bee done away also , and so on till at last the conflict will cease , and the victory will come : it is not enough when once caught , to turne the eye away : but the object of the eye must bee out of sight , that it may be out of mind and then when another comes , be before hand , prevent the cunning of sathan by keeping the eye off . iob as honest and as chast a man as lived , yet he did make a covenant with his eyes , that hee would not thinke on a maid ; by the course of the letter he shold have said , that hee made a covenant with his eyes , that hee should not looke on a maid ; but in stead of saying looke , hee saith thinke , because ●ooking usually brings thinking , and thinking , worse . a maid hath an inclination in it in one sense , and a cut loafe a covered cup carries strong poyson in it in another sense ; whether maid or maried , hee doth best who binds his eyes from such looking , that he be not overtaken , and when the fire is once in , he doth next best , who puts the object out of sight and out of mind . some cry out on their eyes , and doth even wish their eyes out , and in this sense they may as well wish their hands off , their feet off , their eares off , and member after member til al were off , this is but to complain of god who made us these mēbers and senses : this is not the way , it doth not please god , and were it as we wish , it would not please us ; for were we blinde , all would bee one as long as the fire is unquenched within , and our passions are suffered to bee up . wee know what christ saith , i pray not that thou shouldst take them out of this world , but that thou wouldst sanctifie them through thy truth : so we are not to wish our eyes out , but our sin out ; and to pray him to sanctifie our hearts and eyes by his truth ; and then away out of doores with that which wee ( being led by our lust ) have made the object and occasion , and it will mend and grow better . it is true , that if the object be removed , the tentation for the time may cease , and no victory ; as keepe a sow from mire in a meddow , and the sow wallowes not , take away the load-stone , and the iron moves not : here is no reall change , the intention of the minde is not changed , nor the affection of the heart neither . such have a minde and a desire to the old lust still ; but if a man can remove the occasion of his owne proper motion , not another take it away , but hee himselfe put it away ; not be kept from it , but keepe ones selfe of ones owne will from it ; this is from grace and here is a victory . vse these and the like means and hold on for a competent time in using of them , and wee shal conquer , the tentation must and will away : dis-may not , though the conquest come not presently : what ? give over because the physick doth not heale at once taking ? be out of heart because all is not done in a day ? it is not so easie to untie a knot in a silken thread ; the conscience is of a fine spinning , and knots knit there , and such as have bin long a knitting too , will not bee undone on a sudden : have patience , give it time and now some and then some , gods medicines will heale ; and when wee finde the cure done , and wee get some strength of grace , by all meanes remember to be thankefull , lest the tentation come againe , and bring seven worse than its selfe . but what if the ease i finde , be onely , because sin and satan in skill doe cease to tempt : if so , then our danger remaines , we keepe our weapon about us , wee may know , if it be onely a ceasing to tempt , and the lust is onely for a time asleepe . first , if it bee done without using gods meanes in gods feare . secondly , if we finde that the lust is only left not hated , but if the sinne be hated , then it is more than a bare ceasing from the sinne : for satan forbearing ; and sinne sleeping cannot bring us to an hatred of the sinne : i speake not onely of a disapproving of the sin , for so a civill man may doe ; and because it did molest us , we may thence be brought to a dislike of it ; but if wee finde that we can hate it , this proves that there is grace in us , a divine nature which is contrary to that lust : and that chastity is now in the place of the tentation , and this cannot come onely from satans ceasing and forbearing . to cease is but a negative thing , but chastitie is a positive qualitie ; which meere negative ceasing and giving over to solicite and tempt , can never worke in us . thus when our chast affections are had out of the fire , and we have attained this power by spirituall meanes used , and waiting upon god for the successe . dispute nor , say , i have gotten the victory , and the god of heaven hath eased mee of the vexation , given mee a chast minde to my content and my comfort : with body and soule both , wee must exceedingly rejoyce in this vertue . it is a grace which doth not onely sanctifie , but grace and beautifie us : all the paint in the world cannot cast such a shining vernish on the very body of a man , as chastitie doth . thus much to shew the readie way , how to prevent the tentation of lust and uncleannesse . the last of all , is in a word to helpe us out , in case wee doe goe too far , we must take heed of both the extreames . 1. that we doe not run upon the rocks of despaire ; there is nothing got by discouragement , during the time of huge and mightie terrors : it may bee wee shall have no minde nor heart to tamper with those lusts againe , but yet for other sinnes , every way worse , worse to god , and worse to us ; we lye all open to them , when we are in great dejection , as discontent , distrust , a secret rising against god , vnthankefulnesse , a finding fault with all that god either saith or doth , no care of the word , to reckon no other of the scripture , than of our very neck-verse , and a world of mischiefes more , which are the greatest sinnes : indeed in these occasions wee are very apt to fall off from gods mercie , to frie in hellish sorrow : no sins doe so fire the conscience of a man , as these lusts of uncleannesse doe ; they stare in our faces , looke upon our consciences , as it were , with the eyes of so many devils : and in this respect wee must take great heed that wee be not quite out of heart ; when a man is past hope , hee is in his own sense past grace ; and when a man is made a terrour to himselfe , great danger is at hand ; and therefore when frights doe come , and such doe finde themselves too to apt to joyne with the motion to despaire ; looke upon gods love , beare up in an apprehension and application of his mercie . looke upon instances in the word , of better men than wee are , who in the same or the like have seene a good end of all , and are now with the lord. 2. the other extreame is to grow senselesse , to be past feeling ; wee are apt in these cases to feele too much or too little ; for if our terrours overcome us , wee despaire , if wee overcome them by faith , wee take comfort , if wee put them off by the flesh ; we grow secure , and it is common out of great feares to runne into great want of feeling , and so we finde it in the apostle , that lasciviousnesse breeds in us a senselesnesse , it feares up the conscience , and such come to be past feeling . to open this , there is a partiall want of feeling , when wee commit sinnes and aile nothing in some particulars . thus wee finde that otherwise good people , breake out into excesses in buying and selling , doe they care not what in matters of profit and feele nothing ; the conscience sees all , saith nothing , or as good as nothing : one would wonder how men can sell day , ( i speake not against giving day , but selling of it , ) let out their money to use , hoard up corne , directly against the word of god in the very letter , make up some peeces of workes on the lords day , are told of it in the ministry , and yet nothing come of it ; why ? because custome in them and in others hath taken away their feeling : covetousnesse hath made them in most matters of commodity to bee past feeling , yet this is but partiall ; we meane not to say that those allow those sins , for the point is , that though the word be plaine , yet custome doth so dazle their eyes , that they cannot in the particulars see the right : so david and salomon did multiply wives against that text , deut. 17. 17. the like did the patriarches for polygamie . and the beleeving gentiles saw not single fornication to be more than a thing indifferent , act. 15. 20. 21 , 25. rev. 2. 15. 20. yet this fornication is forbidden in the word . so great is the force of custome : but should these men meddle halfe so much in forbidden lusts of uncleannesse : oh what pangs rise in their conscience , they feele it with a witnesse : but now the passions of lasciviousnesse , when once men have broken thorow the terrours of it , which usually come first ; then they bring a man to a total senselesnesse to be past feeling , not only in these and the like affections , but in all universally to make conscience of nothing , to commit any sinnes that comes to hand with all greedinesse , devoure any thing , like some stomackes , and be never troubled with it : it is so sensuall a sinne and gives such a blow to the naturall conscience too , that like a sound knocke on the head , it takes away all sense and feeling ; let satan propose what he will , nothing comes amisse ; for this sinne of uncleannesse fights against both light of nature and grace , and if the naturall conscience speake and wee will not heare , and the spirituall conscience crie , and we will not hearken ; the conscience will grow speechlesse , and speake no more : and hence it is that such as come to a custome in some covetous practises ▪ are past feeling in some things for some time , but such as come to a custome in the lust of uncleannesse are soone made to be past feeling simply and totally , scruple at nothing whatsoever . sith then the danger is as great as a seared conscience comes to , such as have broken the peace with god , must returne and make all haste to * repentance ; the crie is so great and the sight of it is so odious , and the sense of it is so grievous at first , and so palpable , that we may with the more ease come to repent . it is a sinne that doth convince it selfe to bee a sinne , ( till a man hath lost his judgement and his spirituall taste , ) while it is a doing , the judgement cries shame , and there is little to doe , because our worke lyes in a manner onely with our affection , whereas many passions of anger , and pride , and covetousnesse are such , that the offender is long ere hee can bee brought to see the thing to be a sin , the fact to be a fault . but in pollutions of uncleannesse they are so direct against the principles of reason , and so flat against al shew of religion , that they carry their conviction in their mouthes , which makes the heart the more ready to entertaine the work of repentance unto life . iudah repented , david repented , lot repented , and so did thamar , and so did others , and they were taken into speciall favour and honour , as we see them upon record in the first of matthew . those sinnes which much humble , doe much honour ; none humble more than such base lusts : david died in honour , mary magdalen is in great honourin the church of god ; christ to comfort and honour her , appeared first and foremost to her , what ever heales the soule heales the name . repentance doth both . the truth of our repentance wil best appeare ; if wee goe away as iudah did and doe so no more , come not neere the garment spotted with the flesh ; affections of another nature are more apt to bring a relapse than these passions , they leave such a sting and sent behind them , goe away ( but with a smart , ) have such a tast , and are such a base sight that few relapse ; such as are by gods mercy cured of these diseases , are commonly ever after very chast , become as children in all purity and chastity : when wee fetch out a great staine , the cloth is after whiter than ordinary , and so after this staining sin is washed away : such must be very holy , passing chast ; beware of the least sparke of sin : this is the meaning of that of iohn the baptist , bring forth fruits meet or worthy of repentance : how worthy of repentance ? it is that when a man hath beene at it in the worke of repentance ; his workes and deeds must afterwards be better than ordinary ; hee must looke like a true penitent , that as a physitian can judge by the colour of the face that his patient is recovered , so must our workes shine and carry such a lustre and colour with them , that one of skill may read it as written in our faces , that there is amendment of life , that now all is well and sound within . and say by intemperate courses , one have bin the occasion of hastning our owne end before the time . i grant that there is just cause ( as salomon speakes ) to mourne at the last , when the flesh and the body are consumed , and we are accidentally guilty of hastening our owne death , before the time of natures period , but never before the time of gods councell : mourne here & spare not , but yet not as men without hope , repentance will mend this also . first , hardly one man in a thousand , but one way or other , more or lesse , cuts off some of his dayes . had it not bin for one thing or other , hee might have lived a day , a yeere longer ; as i thinke is plaine enough in david , who was bed-rid at or about the age his father begat him ; either nature would have lasted , or might have lasted longer in almost all , were it not for some defect , excesse , or default in our selves : and therefore this accusation lies against almost all . secondly , this is besides a mans intention to give his yeeres to the cruell . the libidinous intention is to satisfie this sin in the lusts thereof ; in that there is withall a waste of the radicall moysture , and thereby a cutting off of his dayes ; this is by accident only , and a consequent of the thing done , not a thing meant by the door . thirdly , sith repentance heales the pollution intended by the offender , it is against religion & reason both , to question whether it will heale the cōsequent consumption not intended . amen . of vsury . nehemiah 5. 11. restore to them even th●● 〈◊〉 , their lands , thei●●●●e-yards , their olive 〈…〉 and their houses ; also the hundred part of the money , the wine , and the oile , that yee exact of them . the matter here is a case of restitution , of lands , & monies gotten frō the poore by usury , so our last translation reades it , ver. 7. the hebrew is burden , because usury is a great burthen , and carries an heavy weight with it . the hundred part of the money , is meant either of the yeare & then it is but one in the hundred ; or of the moneth , as some thinke then , it is twelve in the hundred . we see that covetousnesse is rightly tearmed , the roote of all evill , & of al wrongs and evill dealings ; ( besides other sins ) else it could not bee imagined , that in their bondage the iewes should thus have grated one upon another . the place , the time , the scandall , besides , the expresse law of god , one would have thought , shold have made them forbeare : but a covetous heart cannot hold ; he cares more for money , than all reports of god and man. the next thing of note is , that what comes in by usury ( aswell as by other extortion ) must ordinarily be restored out of hand ( even this day ; ) it is not safe to give the heart of man time in any sin , but of all , not in this wilely sin of covetousnesse : if ever satan bee a fox and a serpent , it is here ; give him but a space to play , and angle a little with our hearts , with this sin of worldlinesse , & he will quickly catch us with a golden hook . it is great wisdome to be present , the wit of man will distinguish else , and creepe out by one evasion or other ; we are too apt to be pleased with any leafe , and shift to beare our selves in hand that we may lawfully continue in such practises , as feed this greedy humour , this eating wolfe : doe it then while it is called to day , doe it now , lest our hearts deceive us , and wee deceive our hearts , and so we doe it never . delayes are ever dangerous , but in nothing like as in getting out of the hands of sin , but of no sin , so as to get out of the snare of this sinne of covetousnesse . the last thing is , that vsurers are bound by the law of god to make restitution . what ever comes in this way , comes in at the wrong doore , and it must out againe : if the conscience be not ●eared , it makes it sick againe ; there is paine , there is no quiet , till the conscience take a vomit and up comes all : we use to saint the man , who doth but give over this golden trade of usury , but the truth is , that such come but halfe way : our repentance is not thorow , our sorrow comes not home , except ( as it is here ) we doe restore . when we leave the practise of usury , we doe not properly leave the sin ( as sin ) except wee restore and turne the stolne dog home againe : when we have not wherwithall , there necessity hath no law . the king of heaven must and will lose & will part with his right , where nothing is to be had , and there the will doth stand for the deed ; but where there is no such answer ( that wee cannot ) but we see that we ought , wee have wherewithall and ( will not ) here i say it is right and reason , that the lord should make use of his authority , and use us according to law and justice . now as this act of restitution secures our hearts , so that the bels ring not backwards in our consciences within ; in like manner it makes much for the safety of our estate without : it sets a marke upon our goods , and they are safe thereby under the kings seale ; whereas a little of these ill-gotten profits , like fellons goods , endanger all ; a little you know , brings all the rest into the tenure of the crowne , and all must bee as it were in capite : i am certaine , that a golden wedge will fire all the rest of the stuffe ; and therefore hee that hath been or is an vsurer , he must leave his usury and make all well by restitution , as hee meanes good to his soule , as he intends safety to his estate ; and it is his happinesse that his sin lies in such a thing , wherein he may make restitution , and lick the parties wronged whole againe : this makes the conscience quiet , helpes us to peace , when as in murders , adulteries , in such and some other the like sins , where there is no place left for restitution ; an hard matter it is , to set such in comfort , when once the conscience fals a complaining : but here , let the conscience accuse at the worst , yet as it is a sinne , godly sorrow makes all well , and as it is a wrong , repaire is made by restoring ; repenting takes up the matter as it is to god , restoring helpes & heales all , as it is to men . the most that can be said is , that the vsury-taker paies the use willingly : and where a man parts with his money willingly , restitution is not of force . iudas might have retained the money , with the good content of the priest , who gave it willingly , yet hee did restore it and was bound to doe it : and were this good divinity , then a great deale of that which comes in by bribery , and dicery may bee lawfully and comfortably kept . then i say , that though it bee not against the will of the borrower that the vsurer keepe the use , yet it should bee : what if hee thinke that to take use be no sin in the vsurer ? what if he bee not convinced , that the fact of the vsurer herein is a fault ; in this case , he may be willing , he should keepe it for want of true light and sound judgement : wheras were he aware of what is truth , that the vsurer had no right to take it , he would withall thinke , that the vsurer hath no reason to keepe it ; and this kinde of willingnesse is an interpretative unwillingnes . and lastly , i say , that he seemes many times to be willing , because hee cannot tell how to helpe it : the travellor gives his purse to the theefe , because hee cannot doe otherwise , or at least dares not ; and there is a morall necessity which is of force , to cause a man to pay use , and to shew a contentednesse , that the vsurer should hold it when he hath it , because of great inconveniencies , in that he else cannot have money to serve his need against another time ; this is a mixt act of willingnesse , which is construed to be naturally , done unwillingly , but willingly accidentally . all this is grounded on the law of god , which makes usury a sin , and a sinne against justice too . zacheus did offer to restore that which hee did fetch in by forged cavillation , he might like enough have kept it , and no man have thought much of it ; it was gotten by sin and restore he would ; and what the vsurer takes is his by sinne , and restore he must . the law , i know , permitted it to the iewes , to the stranger , what of that ? it followes the rather that it is of it selfe a sin , because permission is of sins , not of duties ; but the thing i say is , there was a law to kill the canaanite , and yet i hope , that killing was not murther ; no more was that usury to them a sin . the law doth urge it most , that it be not done to the poore : was it not because the iewes were then too noble and generous to goe a borrowing , except it were the poorer sort ? what , should the law then forbid that to bee done by rich men , which most rich men never did ? but after wee have prohibitions , plenty that are indefinite ; we are forbidden , wee must not rob the poore , because hee is poore : good sport for theeves , if therefore it may bee thought to follow , that it is a lawfull matter to rob the rich : neither can the law against usury be thought to be a judiciall law of moses , for such lawes ( as such ) are knowne only by some intelligence from the bookes of moses ; but heathens of all sorts , who never once heard of moses's writings , have with one voice cryed sinne upon usury , and shame upon vsurers , poets , orators , historians , philosophers , all . they have condemned this sin by the instinct and light of nature , and therefore it could not be a politicall law of moses . besides , we have it forbidden in the new testament , whē judicials were out of date ; lend , saith the lord iesus , looking for nothing againe . question is made , whether children bee bound to restore that which their parents have gotten by use upon use , and left unto them . the negative seemes to bee affirmed by a most holy man ; but my thinkes , reason would that we say , such goods should be restored , though not we , but our predecessors , have gotten them unlawfully ; the saddle is anothers still in equity and conscience , and it ought to bee set on the right horse : meere possession cannot give us a right title to that , which in truth & coram deo is anothers . and what if the property be altered , yet that makes nothing against restitution , sith a child is bound ( by the grant of all ) to restore the price now in his hands , of any thing his father first stole , and then turned into money . restitution is to be in the very kinde if that may bee ; if not , then in that which is answerable and equivalent . the schooles are divided in setting downe the reason of restitution , one side will have it to be because the vsurer is a dammage to the borrower : the other sort with whom i joyne , say that it is , because by usury there is no true title ( iure divino ) no not in justice , to that which comes in that way ; and ( sith this is the truth ) i conclude and say , that the child is bound to make restitution , because his father hath conveyed that to him which never was his fathers right , and therefore cannot be the sonnes : some cases may free the child , which also would have freed the father , as when it is not in his power , hath not the ability to doe it , and the like ; but in ordinary course it is not his owne , it is anothers , and by that reason he is not to keepe it , but to restore it . papists teach us , that in case a man be in very necessity when he t●kes use , and makes profit by his money , yet if after this , necessity cease , he is not bound to make restitution when hee hath wherewithall , and this necessity they stretch and will have reach to his estate . a large field for a man to lose his conscience in : for when will a man say that he is not in some necessity , in respect of his estate and condition ; and when will hee bee out of need to beare up his port ? men will make necessities enough , might this goe for good doctrine . but dangerous it is , and the ground of it is most false : for ( say they ) by the law of nature all things are common , ( mine & thine ) came in after by law positive . now say they , necessity dispenseth with all positive lawes , and makes the goods of another mine , and mine againe his ; and so they say , that when a man to fill up his necessities , doth gaine by use from another , indeed and in right it is but his owne , because then and in that case all things are common , & no man is after bound to restore that , which when he tooke it , was but his own . write ( false ) upon these conclusions , for the truth is , that meere necessity of a mans person doth not take away propriety ; in great extremity for a man to take this or that , which is anothers , is to lay hands on that which is not ones owne : what ever it should have beene , had not adam fallen , i enquire not ; but since adams fall , there is such a propriety of meum & tuum , that no necessity , bee it never so urgent , can dissolve . tully resolves the case thus , that say a man bee on the point to starve , yet rather than hee should take the least matter from another , he should rather famish , it being better to dye the death , than to violate any man for ones owne cause . erasmus doth descant on this quid●●y of the schooles , what ( saith he merrily and truly ) is not theft , theft in case of necessity , nay , though one do it with a minde to make it good again ? say one must lose his life if hee doe not perjure himselfe , and beare false witnesse , doth that necessity make it no sin ? say one by committing adultery without offering violence to the person of the adulteresse , may save his owne life , doth the necessity of saving ones life make adultery lawfull now ? put the case ( saith he ) that a man must dye or tell a lye , is it not a sinne in this case of necessity to lye ? if then meere personall necessity doth not dispence with these commandements , thou shalt not lye , not beare false witnesse , not commit adultery : what colour of truth can there bee in this , to affirme that any necessity whatsoever can make that law to be no law , when he saith , thou shalt not steale . if necessity cannot make an others wife at my command ; no more can necessity make an others goods mine owne . gods ten lawes are in the substance of them , the very lawes of nature : and by the decalogue , there is in all cases of necessity still a propriety of goods ; the argument in melancthon is firme . the eight commandement is a naturall law , it stands iure divino ; but by the eighth commandement there is established a distinction between mine and thine , & so it concludes strongly , that propriety of things is not by law positive , but by law divine and naturall . moreover if that community of things were a law of nature , it had bin immutable , and al things shold and ought to be common in all times and cases . neither can any man shew , why the eighth commandement being a law of nature , should be subject to be dispensed , with by cases of necessity any more than any other , or al the ten commandements . al the rest stand firme in the body of thē against all necessities whatsoever and therefore this . next , we prove our case out of the word . there is a stealing for need ( saith salomon , ) but if this be so , that need maks all things common , there can bee no stealing for need , sith in cases of necessity , what ever a man takes to supply his need , he takes but his owne , say they . i am sorry then , that any protestant should write and print that in this case , necessity taketh away all reason of sinning . this is but to close with bellarmine , as though now in extreame necessity it were ( alienated ) no longer . the onely objection worth the answering , is from mat. 12 1. where we read , that the disciples being an hungred , did pluck and eate the eares of c●rne , and that therefore ( they doing well in it ) it is a lawfull thing to take that which is anothers in case of necessity . the answer is , that this was not done by thē on this ground , because necessity tooke away propriety , but because it was their owne , they tooke by the gift of god , who is the right & chiefe owner of all the creatures in the world. in deut. 23. 25. god had given them a warrant so to doe in the land of canaan , and that things were not then made common by necessity it is plaine , by the words which follow in that very text , ( but thou shalt not move a sickle unto thy neighbours standing corn ; which might have been done without offence to god , or wrong to man ; if this were true , which iesuites teach ; that in point of necessity , not onely in respect of one person , but also in respect of ones condition , nothing is any mans , but all things are every mans : for the case may bee , that a man and his family may be cast upon extreame need , that a sickle put in his neighbours corne , will not supply the hunger of him and his , so much as the plucking the eares of corne did stay the stomacks and the hunger of the disciples ; and yet i think that it was never held but as a thing forbidden to the iewes by that law , for a man in never so great necessity to put his sickle in his neighbours corne , and that a iew was rather to famish than so to doe : which shewes the little truth that is in that assertion , that necessity maks things common amongst men . the disciples did it , because they had warrant and leave from god , who was the owner of that corne , and the law of god was on their side . and for our times , i doubt not but it is lawfull for one to pluck an apple , or to take an eare or so , of corne and eate it , not only for ones very need , but for ones delight and content . the equity of that judiciall law of moses , saith somewhat , but my ground is , because a man in such cases hath an implicite and tacite consent ; the owner sometimes is by when we pluck plums and apples or so , and wee never aske him leave though he looke on , and in this case , hee that saith not no , saith yea : and say he be absent , and we know not who is the owner neither : yet i thinke this lawfull , because we have an interpretative consent ; wee have a morall perswasion , that were the owner by , hee would give us leave to pluck an eare , to catch a peare , with heart and good will ; which motion being in the heart of man , doth free him from any theft ; and also wee see it a ( common ) matter : which ordinarinesse of the thing helpes to make this good , that there is in all men a kinde of consent and leave , vertually given to all passengers ; and the like to pluck an eare , an apple , or apples , a plum , a peare , or so : and this is warrant enough if it bee not abused , to save the conscience of a man harmelesse , against that law of god : thou shalt not steale ; here is no stealing , because here is a kinde of consent of the owner , though not actuall , yet vertuall and implicite : and such a tacite consent is enough , whether the fact be done before the owners face , or behind his back . againe , if need did make things so far forth common as might satisfie our need ; then where no need is , we sin if we pluck a peare or so : but wee may lawfully doe it onely for delight , so also were this new divinity right : in case of need , wee might satisfie our soule even against the consent of the owner , he flatly forbidding us ; for in their sense ( who thus teach ) wee take but our owne , all which is false ; wherefore we must rather speake with the truth , and say , that not only for need , but for our very delight in the owners absence ( in case he directly forbid us not ) wee may ( i say ) lawfully pluck an ●are of corne or so , by vertue of a common supposed consent ( intimated in the equity of that law of moses ) which in such cases doth run thorow the veines of all mankinde . lastly , i conceive this matter to bee put past al peradventure , by the very law of god once in force amongst the iewes : commanding the theefe stealing for very need , to make restitution to the forth and fifth , and in a case to the seventh degree ; and if , selling all to his very shirt would not make up the summe , then by law hee was to bee sold and lose his liberty , to make restitution for the principall ( not for the over-plus ) of his theft . now this law of god had gone against sense : if need did dispence with propriety , and give a right and title to so much of ones neighbours substance as would serve to satisfie ones want : for i hope , reason it selfe is flat against it , that a man should be thus bound to make restitution for taking that which ( by their doctrine ) is his owne ; aye , common understanding it selfe at the first sight is against it , that a man , can be said to steale his owne , can stand bound by gods law , thus to restore his owne : and therefore to returne home again , i conclude and say , that our main point doth stand free and firme , viz. that albeit in case of need ( as of some orphans ) a man take use , yet hee is to make restitution : sith usury in the law of god & of conscience , carries a false finger : need is no salve , it onely excuseth á tanto , neither can the iesuits or any else make any sound proofe to the contrary . finis . notes, typically marginal, from the original text notes for div a17936-e150 a 1 sam. 2. 30. b mat. 5. 19. prius actionem posuit mox doctrinam . chrysost . hem. 72. ad pop. antioch . c luke 1. 79. d 1 tim. 31. iam. 5. 20. e mat. 5. 14. f isa . 55. 2. g iohn 6. 55. h luke 10. 18 ▪ i luke 10 ▪ 20. k iob 1. 7. 1 pet. 5. 8. l 2 tim. 2. 19. m iob. 10. 29. n vers . 28. o luke . 22. 31. * iam. 2. 19. p matth. 4. 9. * luke 16. 11. q heb. 5. 14. r 2 cor. 12. 7. ſ ephes . 6. 12. t 1 cor ▪ 15 ▪ 32. u ephes . 6. 12. * ephes . ● . 10. x prov. 1● . 25. y 2 cor. 10. 5. z rom. 16. 23. a 3 ioh. 2. notes for div a17936-e560 cedren . 2 pet. 1. 4. rom. 16. 20. domine , quis vadet l●●ueos isto ●●nultos 〈◊〉 videat istos , & 〈◊〉 vid● iistos , nis● 〈◊〉 illuminaveris ●●mine 〈◊〉 ipse enim pater ten●●●●rum 〈◊〉 queo● sous abscondit . soliloq . cap. 16. which goeth under augustines name , tome 9. notes for div a17936-e4200 diaboli hoc opus est ut faciat ●●ultos potius & corpus , & d●um , & proximum , quam corruptum animum accusare , ne scîli●cet , inventa peccandi cousa a malorum radice liberentur . chrys . in 1 cor. 6. hom. 17. roff : art . 39. contra. luth. sandf . de dese : l. 3. sect. 96. iude v. 6. vid. scot. collat. 5. censur . remonst : in ca. 7. becan . sum. part . 2. c. 9. q. 6. concl . 6. aquin . 2. 2. q. 24 , art . 10. bradward . sum. contr . pelag. l. 2. c. 9. a phil. 1. 19. 1 pet. 2. 11. rom. 7. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non friglde repugnat . pro. 20. 27 ▪ zu●res opuse . 8. l. 3. c. 4. ●●m . 1. vvard . grat. discrim . summ. part 2. tract . 2. cap. 9. q. 3. & 8. psal . 45. ● a voluntate adae . in sent . lib. 2. dist . 41. 4. 2. q. 1. in resoint , psal . 51. 5. aliquid dicitur voluntarium quia estab aliquo potente prohibere , non tamen prohibente , hic primus motus dicitur esse voluntarius . bonav . l. 2. d. 41. dub. 3. semper in tentatione carnis est aliquis consensus . durand . li. 2. dist . 21. q. 1. num. 11. scot. l 3. di● 34. sect. ad. arg . absolute nullus vitiose agit , nisi ex deliberatione — intelligere enim propter quod agit est deliberare , quasi imperceptibiliter deliberat propter promtitudinem in syllogizando practice . moulin . anat . armin. ca. 8. vvotton on ioh. pag. 146. can. relict . part . 4. that which iames here cals lust , paul rom. 7. 8. names it sin , sin taking occasion by that commandement . praeelectio videtur esse maxime propria virtutis : & iudicare mores magis , quam actiones , arist . eth. l. 2. c. 2. the affirmative of the tenth commandement is such a contentation with our owne estate , as not to desire ought of our neighbours ; no not for our mony without his free consent : to love our neighbour for degree fully as ones selfe , vid. sum. of divin . published by mr. downam . lib. 1. c. 14. hic ( id est precepto 20. ) non prohibetur ancilla pro usu concubinae & usu voluntatis , quia sic prohibetur prohibitione qua prohibetur concupiscentia carnis , sed quantum ad servilem actum , & usum utilitatis , azmand de bello visu tract . 2. cap. 128. vid. bonav . in 3. sent. 14. dub. 1. inimicos ulcisci potius quam illis reconciliari honestum censetur , arist . rhet-lib . 1. cap. 9. homo saepe non potest apprehendere ver itatem quia illa sequitur quibus est assuetus educa ti enim in scriptis quae inter ipsos magni fiunt . sic ut prae a more illarum opinionum quibus quispiam innutritus est , ab illis dimoveri nequeat . rabbi maimon : more nevochim . part . 1 ▪ ca. 31. act. 22. 3. phil. 3. 56. confer . c. 8. dia 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . inest peccatum cum delectatis : regnat si consenseris , august . in psal . 50. iam. 1. 26 gen. 9. 27. pro. 13. 23 12 11. 28. 19. pro. 26. 31 audaciam existimo de bono divini precepti disputare , nec quia bonum est , auscultare debemus , sed quia deus praec epit , ter●●l de poenit . aug. tract . 13. in ioan. evang. deus neminem tentat secundum eam teutationem quae decipit . deus neminem tentat formaliter loquendo , tentatione ad peccandum . caiet . in iacob . 1. vid twisse vindic : grat. l. 2. criminat . 3. digress . 2. cap. 5. ioh 14. 30. pis● : & ma●don : in lo●cum . heb. 9. 14 ▪ tile● . de malis angelis . th. 31 , 32 & de pro. 24. bonav . lib. 2. dist . 8. part . 2. per. totum . act. 5. 3. 1 kin. 22. 22. calvin . instit . l. 1. c. 14 ▪ sect. 17. diabolum potentem ad homines sibi subdendos & in captivitate retinendos non virtus ejus facit , sed humana peccata . mat. 12. 29 ▪ august . in psal . 71. rom. 5. 1. r●m . 7. 20. all c●●e used . mat. 15. 19. peccatum non infunditur de novo , sed elicitur & educitur de potentia peccati originalis . rom. 5. 12. aquin. 1. 2. q. 82. a. 4. scot. 4. sentent . d. 14. q. 1. ier. 17. 9. 2 chro. 21. 1. mat. 16. 23 2 thes . 3. 2 exod. 1. 10 the new king said , come , let us deale wisely . yet every oppressor is a soole , pro. 28. 1● ▪ isa . 1. 16. gal. 6. 1. 2 cor. 3. 5. ioh. 15. 5. non ait sine me de●iclius potestis facers : sed ait , sine me nihil potestis facere . concil . milevit . cap. 5. luk. 4. 13. 1 cor. 10. 13. a 2 chron. c. 18. b 2 chron. c. 16. c mat. 16. 16. d mat. 16. 22 , 23. eph. 6. 4. all sins are in a sense against nature , as nature was and should be : these are so called because they are against natures law , as nature is . vid. aquin. in rom. 1. rom. 1. 26. vid. sclater on rom. p. 170 , 171. ames theolog ▪ l. 2. c. 2 ▪ sect. 15. this law of nature tho it bee good in it selfe , yet in us it is no part of our regeneration , nor of our new man. vid. twisse vindie . ● lib. 3. errat 8. sect. 11. vid. scla . o● rom. 1. v. 31 gen. 6. 5. ps . 14 , 1. 3. contr. collator : c. 27. sclat . of tythes pag. 171 , 172 , 173 , 174. morton appeale l. 5 c. 17. sect. 2. sclat . of tythes p. 171 , 172 , 173 , 174. feild appendix part 2. sc. 6. p. 54 ▪ vid. harris serm. on the covenant . pa. 15. rom. 1. 17. deu. 23. 18 the price of a dog , id est of a buggerer . iun. & deodare in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phocil . psa . 14. 1. ioh. 8. 44. homo homini lupus . 2 king. 8 13. lev. 18 23 the morall law was indeed given immediately to moses : but moses stood as a common father , and was then and there every man representative . maiemonid in more nevochim , part 2. c. 33. adrian the emperour canonized antinous his catamite for a god spartian . in adrcano iulian : in caesaribus . tertu . apol. c. 13. the like did alexander for his boy ephestion . iustin hist . l. 12. alii morbosi vel ex consuetudine quem-ad modum pilorum evulsiones , & ungnium esus , praeterea vero carbonum & terrae . adhaec autem libidin●sorum concubitus cum ma●ibus : aliis enim quidem natura , aliis vero ex consuetudine contingunt utii qui assueti fuerint a pueris . arist . eth. l. 7. c. 5. gen. 19. 8. 9. v. 7. non solum jure sed natura fiet . quod dicit mutaverunt naturalem usum ad habentes illum spectat chrys . in loc . 1 cor. 6. 1. rom. 1. 29 non dicit quoniam , a maverunt aut de●ideraunt sed exarserunt chrys . in loc . sueton in neron . c. 29. bonav●l . 2. d. 33. a. 2. q. ● . et . 2. aq●in . in rom. 1. lect. 8. dicuntur passiones , secundum quod proprie passio dicitur , ex eo quod aliud trahi●ur extra ordinem suae naturae , puta cum aqua cale●it , aut cum homo infirmatur . a ro. 1. 24. heb. 10. 26. sclat in rom. 1. 28. aquin. in rom. lect. 8 dicitur reprobus sensus , quo aliquis reprobandum judicium habet de agendis , secundum illud , 2 tim. 3. homines mente corrupti , reprobi circa fidem , cajetan . in loc. 2 cor. 5. 13. 5. vid. rittez . in salvian . pag. 10. artic. 36. contra. l●ther quast . 12. in exod. 4. cajetan . jentac . 8 , q. 1. de lib. arbit . medin . l. 3. de recta in deum fide c. by dried . de captiv . cap. 3. vid. valcut . to. 2. dis . 8. q. 3. punct . 4. 2. 2. q. 2. art 5. ad 1. ezek. 10. 2. on gal. v. 21. 22. gen. 3. 5. mar. 14. 38. gal. 6. 1. gen. 28. iam. 4. 10. deu. 8. 16. 1 tim. 3. 6. august . in psa . 58. caput omnium peccatorum superbia . aug. tract . 25. in ioan. evang. de civit. dei. lib. 5. cap. 12. lib. 4. in iulian . c , 3. a val. mar. l. 4. 26. lev. l. 26 b alexan. vid plut. in alex. ps . 138. 6. phil. 2. 3. vere existimemus aliquid occultum esse posse in alio quo no bis superior sit . aug. 83. quaest . q. 71 tentari & in tentationem non inferri non est malum imo etiam bonum est , hoc enim est probari . aug. l. 2. de bono persev : c. 6. non nobis exped it esse sine tentationibus , necro gemus deum ut non tentemur , sed ut non inducamur in tentationem . aug in psa . 73. greeneham . 1 cor. 6. 8. 10. 14. 1 tim. 6. 11. flye these things . 2 tim. 2. 22. flye also youthfull lusts . libidinem fugiendo superare . vid. aug. de honestate mulierum ▪ eph. 6. 13. iam. 4. 7. 1 pet. 5. 9. vvhen satan seeth his threatnings to be feared , then he terrifies more and more , such as are terrified already luth. on gal. eph. 6. 14. eph. 6. 16. in christo tu tentaberis — si in illo nos tenati sumus , in illo nos diabolum superamus , aug. in . psa . 60. christus diabolum vicit & pro te vicit , & tibi vicit , & in te vicit . aug. in psa . 49. rev. 2. 10. mat. 16. 23. 1 ioh. 5. 4. exo. 33. 2. ver . 3. v 4. deus iratus dioere videtur tu & populus tuus , — alioquin dixisset tu & populus meus . aug. quest . 149. super exod. tom. 4. psa . 46. 1. vid. aug. in loc. phi. 4. 13 lu. 10. 18 ro. 16. 20. mat. 23. 37. aug. in psa . 62. iam. 4. 7. rom. 8. 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 chro. 20 20. iohn . ● . 4. eph. 6. 16. the weapons of our warfare are not carnall , but mighty , how ? through god. 2 cor. 10. 4. iam. 3. 15. mat. 15. 28. eph. 3. 20. sith wee have this in us , that if we did know them we would aske them and doe , do our diligenc to know them . eph. 6. 16. 1 pet. 5. 9. iam. 4 7. resist the divell and he will flee ● not onely run , but flye . eph. 6. 14. iud. 1. 6. rom. 6. 2. delectationes carnales nobis illicite multa suggerent , quibus non consentimus sed tamen non consentiendo contendimus , aug. in psa . 64. so. isa . 26 ▪ 16. prayer is in the hebr● . called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est a charme . psa . 19. 31. praesumptuosus peccat , non aestimando nimis misericordiam dei : sed contemnendo justitiam ejus . aquin. 22. q. 21. a. 2 ad . 2. scot. l. 4. d. 22. qua●tum ad aeternam , &c. 2. factus est omnium reus , &c. sic martyr loc . com : part 2. c. 14. sect. 7. 3. dispositive , nam ut ais , &c. vid. rog : treat . 6. c. 5. greg. mor●lw l. 21. c. 9. eph. 4. 23. the spirit of a thing is the quintessence of it . marbury thus , the spirit that is the imagination of our minde . rep. p. 20. 2 pet. . 2. 1 and this was the last act that david did before hee tooke his bed . 2 sam. 24. ● kin. 1. ● . 2 sam. 24. 10. 1 tim. 1. 5 heb 12. 6. ps . 22. 1. ps . 30. 7. heb. 10. 38 psa . 143. 4. 10. psa . 22. 1. ps . 119. 83 ps . 22 ▪ 17. ioh. 20. 29. 1 ps . 69. 3. 119. 82. 2 ps . 73. 28. 3. ps . 109 ps . 32. 4. ps . 31. 10. rom. 4. 18. 1 rom. 9. 8 2 gal. 3. 29. heb. 11. 1. mat. 5. 4. medieus quando aegritudine , &c. aug. in tract . 28. in evang. ioan. a zeph. 18. isa . 15. vid. calv. in zeph. 1. 8 b vid. leges sumptuarias . compta & ornata ista co njugum vita nihil differt a tragaedorum in scena versantium ornatu , sic. arist . o●con . l. 1. c. 4. cas . thesau . de con . l. 1. c. 4. aug. contra iulian. l. 5. c. 4. field . l. 3. c. 24. nec haec quae pa●●ris mala , &c. aug. in psa . 102. damnati blasphemant deum & in hoc peccant . aquin. 2. 2. q. 13. 4. 2. aquin. 2. 2. q. 13. 4. 2. 11 & supplem . 9. 98. a. 6. de ratione poenae , &c. aquin. 2. 2. q. 94. a. 3. ad . 4. 3. m. can. loc. l. 2 c. 4. p. 24. edit , colo● . rom. 1 24 aug. con . iulian . l. 5. c. 3. for this same purpose have i raised thee up that i might shew my power in thee . rom. 9. 17. ioh. 16. 9 2 chro. 15. 11. mat. 19. 11 1 cor. 7. 7. c. quid proposuisti . 32. qu. 7. ambros . in 16. luc. necessitas illius crimen tuum . 1 cor. 7. 37 mat. 19. 22. deus utitur satana , &c. vasq . 1. d 96 c. 10. 11. 64. ibid. d. 99. c. 4. n. 22. & . c. 3. n. 9. can loc. l. 2. c. 4. ad arg. 7. mark. 14 68. ego adolescens petieram , &c. conf. lib. 8. c. 7. rom. 7. 25 tentationi carnis nunquam , &c. durand . l. 2. d. 21. q. 11. 4. rogers trea. 4. c. 16 rule . 4. ioh. 5. 14 , 15. perk. cas . cons . l. a. c. 7 bonav . l. 2. d. 11. a. 1. q. 1. ad arg . & . d. 25. q. 4. vid aug. de civ . dei. l. 1. c. 17. 18. phi. 2. 13. rom. 7. 18. iam. 3. 17. iam. 1. 5. 2 tim. 3. 15 on gal. psa . 30. 18 1 cor. 10. 13. mat. 17. 21. eph. 6. 17. 2 cor. 10. 4 gladius dicitur sermo divinus , &c chrys . in mat. hom. 8. 2 cor. 4. 4 heb. 4. 1● . ideo iesus omnes has tentationes , &c. cajetan . in mat. 4. & ia●ic● . in l●c. 2 cor. 10. 4 on gal. vvier . de praestig . daemon . l. 5. c. 4 phi. 2. 16. heb. 4. 13 , 14. omnis morbus animae habet in scripturis medicamentum suum , aug. in psa . 36. ioh. 5. 39 de verb. isaiae , vidi dominum . hom. 3. gen. 2. 17. gen. 3. 3. parae . in gen. 3. 3. heb. 13. 4. ch. 5. 16. the way to have our secrets kept , is not to keepe them but to reveale them . vid. hook. on act. 2. 37 p. 243. pro. 18. 14. scot. sent. l. 4. d. 17. q. 1. aug. conf. l. 10. c. 3. ambro. serm. 2. in psa . 119. sozom hist . l. 7. c. 16. ad seipsos adhibent medici ; aegroti medicos alios . arist . polpit l. 3. c. 12. pro. 11. 13 epistola non ●rubescit . cic. epist . l. 5. ep . 12. lucceio . percuncta ●orem fugito , nam garrulus idem est . mor. lib. 1. epist pro. 11. 13 greeneham . cartw. in iam. 5. v. 16 gal. 6. 2. iam. 5. 16. heb. 12. 11 chrys . in gen 9. hom . 29. rain . apol. thes . sect. 33. pro. 23 35 greeneham . rom. 7. 22 2 cor. 4. 8. sicut hi qui habent inclusam , &c. orig. in ps . 31. & . hier. in eccl. c. 10. perk. estate of a christian sect. 16. pige at sane peccare rursus , &c. tertull. de poenit . c. 7. ge. 20. 30. perk. conflict of satan with a strong christian . vid perk. cas . consc . lib. 1. c. 11. sect. 1 pag. 284. latinae edit . prin. perpet . p. 3. 5. vitia ferina . forma dat nomen & esse . vid. can. relict part . 1. durand . l. 4. d. 17. q. 4. n. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. 27. 5 scot. 3. sent d. 3. q. r. sect. dicitur communiter . luk. 7. 47. iude v. 4. iam. 4. 6. praefat. tom. 1. german . mar. 8. 34. 2 cor. 12. 7. he. 11. 35 tortured , not accepting deliverance . 1 cor. 4. 15. chrys . de poenit . hom . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. bud. in comment . nihil sic probat spiritualem virum , &c. aug. in gal. 6. rom. 12. 15. multi homines cum a somno , &c. aug. in gal. 6. gal. 6. 14. habeat aliquis sanum olfactum animae sentit quomodo puteant peccata . aug. in psa . 38. 5. luk. 4. 13. philem. 9 ferus . in iob. 3. serm 18. lib. 2. d. 6. q. 4. paat . 1. q. 114. art . 5. notes for div a17936-e12910 part ii. gen. 4. 13. frangere dum met●it , &c. mar. apoph . 111. 2 tim. 6. 12. greeneham . arist . eth. l. 7. c. 6. cum quisque legem viribus suis , &c. aug. expos . proposit . ex epist . ad rom. 2 cor. 12. 9. aug. in . psa . 31. 1 cor 5. 1 gal. 20. animus qui multorum scelerum sibi conscius est , &c. chrys . in 1 cor. 6. hom 17. c. 1. v. 13. perk. of imaginat . cap. 3. calvin . inst . l. 1. c. 3. sect. 1. clem. alex. in protreptico . dici frequenter audimns o deus . cyprian . de idol . vanit . molin . d● cognit . dei. p. 7. psa . 10. 4. tit. 1. 16. 2 pet. 2. 1. 2 tim. 3. 5 mala & impia corsuetudo , &c. cie . de nat. deor. l. 1. iob. 2. 9. mal. 1. 2. deus optimus , maximus ; optimus , is before maximus . vid. molin . de cognit . dei. p. 25. 1 tim. 1. 13. act. 26. 11 quo in loco a facinore abhorrebit , &c. arist . rhet. l. 1. c. 14. esta bonus miles , &c. iuven. sat. 8 1 tim. 1. 10. lev. 19. 12 1 tim. 2. 14. eccl. 9. 2. 1 sam. 14. 26. ier. 10. 2. 1 sam. 20. 15 , 16. psa . 32. 5. ier. 3. 12. pro. 28. 13 ezek. 18. abbots ans . to bishop . c. 1. sect. 1. p. 995. bonav . l. 4. d. 38. a. 1. q. 1. resol . fractio voti est quaedam infidelitatis species . aquin. 2. 2. q. 88. 3. c. ps . 110. 3. ps . 51. 12. aquin. 22. q. 88. on gal. greentham on psa . 119. v. 106. quod licet ingratum est &c. ovid amor. lib. 2. vid. aquin. 2. 2. q. 35. a. 1 ad 4. becan . sum. tom . 2. tract . 2. c. 5. q. 5. sect. 6. gen. 28. 20 , 21 , 22. gen. 32. 10 gen. 33. gen. 34. gen. 34. 30 gen. 25. 1. non sitis p●gri ad vovendum : &c. aug. in psa . 75. ps . 76. 11. luk. 15. 7. ma. 18. 12. isa . 38. 3. respicere nihilo facilius est , &c. arist . polit. l. 4. c. 1. 1 kin. 11. 4. 15. 3. eph. 2. 12. so rom. 2 15. paul saith , not that the gospell , but that the worke● of the law is written in our heart . 1 tim. 3. 16. mat. 11. 25. 1 cor. 1. 20. 23. mat. 16. 17. 1 cor. 1. 20. 1 cor. 3. 18. pro. 30. 17 ▪ mat. 15. 4 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 9. 1. mat. 15. 2. mar. 7. 2. ioh. 16. 2. 1 ioh. 3. 20 ▪ spirituall sins are not so base , as carnall sins : 1. because they are not so common to us with beasts . 2. because they do not so take away the naturall use of reason . aquin. 2. 2. q. 144. a. 2. ad . 4. m & q 142. a. 4. 0. gen. 4. 7. arist . rhet. 2. c. 6. aqui. 2. 2. q. 144. a. 2. gen. 3. 7. luk. 18. 13 ps . 40. 12. aquin. 2. 2. q. 144. ● . 2. ad ult . furem odio habet & sycophantam quisque arist . rhet. 1. c. 4. luk. 15. 8. eph. 4. 18. luk. 15. 17 2 sa. 12. 7. ps . 32 , 4 , 5. the cure in repentance ▪ quis homicida desperetsi in spem redditus est , &c. aug. tract . 28. in ioan. evan. 1 ioh. 3. 15. mat. 5. 21 , 22. 1 ioh. 3. 12. mat. 27. 18 ex. 14. 13 mat. 4. 6. ps . 119. 62 eph. 6. 13 , 14. 1 cor. 7. 29 rom. 1. 16 1 king. 18 28. givitas eum qui se ipsum necaverit mulctat . &c. arist . eth. l. 5. c. 11. inter pontem & fontem miserecordia domini . cupidi●as si solum dixerit , &c. arist . eth. l. 7. c. 6. so ioh. 8. 4. taken in adultery in the very act . the word translated act is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id est , in the theft , perhaps to intimate the great theft which is in adultery . mat. 12. 43 2 pet. 2. 10 2 pet. 2. 14 vt merere , alvum leva . re , liberis operam dare . vid. cic. offic. l. 1. pro. 5. 11. 7. 26. 31. 3 1 pet. 2. 11. pro. 9. 7. pro. 6. 33. 1 thes . 4. 3. 1 pet. 2. 11 aeschines temar . chum a concione arcendum , &c. vid. navar. manual . c. n. 6. so paul , 1 cor. 6. 18. aggravates fornication for that it is against our owne body . vid. erasm . paraph. in 1 cor. 6. 18. vid. gen. 38 ver . 9. quisquis affectus illos frenare non potest , &c. lact. l. 6. c. 23. lev. 18. 23 20. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phocil . praeceperunt nobis sapientes nostri , &c. maiemon . more nevoch . par . 3. cap. 49. lev. 18. 22 so iudg. 19. 22. they would rather do wickednesse on the man , than commit folly with the old mans daughter , a virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phocil . arist . in pol lib. 2. c. 9. & euseb . de prepar . evan . l. 6. athaen . l. 13 erat justa quaedam retributio his qui naturae subverterant leges , &c. chrys . ser. de adam . sadomitis . see the phrase luk. 17. 29. it rained , fire and brimstone , ( not water . ) grandis peccatorum clamor est , &c salvian . de guber . dei l. 1. miserecordia mea suadet ut parcam , &c. salvian . ib. o fuge te tenerae pue●orum credere turbae : nam causam justi , semper amo ris habent . tibull : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quae qua●ti sint criminis , &c. salvian de guber . dei. l. 6. 1 cor. 7. 9. luk. 17. 27. in the daies of noah , saith the text , they did eate , they drank . &c. but ver . 28. we read , that in the daies of lot they did eate , they dranke , &c. it is not ●aid ( they maried ) in lots dayes . lev. 20. 13 lev. 18. 22 lev. 20. 13 deu. 23. 17 1 kin. 20. 12. 2 kin. 22. ● . eph. 4. 19. ser. ne desperamus si in bene operando tardi sumus . et hom. 1. m. 1 thess . 1. ier. 15. 1. ezek. 14. 14 zach. 13. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 7. 23 isa . 1. 10. isay 30. 21 vnderstand all this of a conscience sanctified . so paul stiles them , 2 cor. 7. 1. dow● . vvarf . p. 4. l. 2. c. 8. sect. 3. gal. 6. 1. 1 cor. 7. 36 in 1 thes . c. 4. hom. 5. & in gen. 35. hom. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phocil turpe habitum erat , &c. alex. geneal . l. 4. c. 20. philo. de vit . contemt . aug. de civ . dei. l. 2. c. 28. chrys . hom 74. in mat. neceph . in vit . chrys . durant . de rit . eccl. l. 1. c. 18. regius orat. christ l. 1. c. 3. chrys . in coloss . 4. hom. 12. viduis , 1 cor. 7. 8. sic vocat muli●res nuptas , &c. parae , in 1 cor. 7 , 8 , 9. 1 tim. 5. 14. 1 tim. 5. 11. v. 2. si qui impediti sunt ex nuptiis . &c. chrys . in hebr. hom. 7. 1 cor. 6. 15 cap. et● clerici extra de judiciis , &c. iac. cujacius reprehendit in recit . posthumus ad . c. 4. 〈◊〉 clerici . neh. 13. 2. iudg. 16. aliquid est dandum adolescentibus . object . sol. one act doth not ever denominate . 2 pet. 2. 9 , 10. eccl. 7. 26. pro. 22. 14. 1 cor. 7. 9. 2 pet. 2. 14. gen. 29. 25 modestie keepes the key of chastitie . quod unum habebant in malis bonum , perdunt peccandi verecundiam . senec. de vit . beata , cap. 12. peribit ille cui periit pudor . plau. in bacch . erubuit salv●res , terent . moderator cupiditatis est pudor . cic. de fin. l. 2. * 1 tim. 4. 5 pro. 5. 19. ver. 15. heb. 13. 4. pro. 2. 17. gen. 22. 26 2 tim. 2. 22 pro. 5. 8. iob 31. ● . iob 1. 8. arist . de a●im . l. 1. c. 5. turpe est cum aetate senueris , & defluxeris , libidinem tamen minime consenuisse . na● . orat . 40. p. 648. edit . ●aris . turpe sen●lis amor . petrarch . epist . l. 5. epist . 9. in carmin . de rebus suis & de calamit ani●● suae . 2 sam. 11. 1 kin. 11. 3 , 4 neh. 13. 26. gen. 39. 6. gen. 39. 10w to venture on the occasion shewes there is in the heart an implicite consent to the sin , tho for the present we seem to feele the contrary . iob 31. 1. ioh. 17. 15. 1 thes . 4. 4. biblida quid refer●● ? ovid. de arte. eph. 4. 13. pro. 11. 36 * 2 cor. 12. 21. mat. 28. 9. gen. 38. 26 iud. v. 13 mat. 3. 8. opus imperf . in c. 3. mat. hom. 3. pro. 11. 5. pro. 5. 9. notes for div a17936-e18360 vulg. & vatabl . vsura geneva . burdens , their note is , you presse them with usury . deodate . gravezze his note is le usure . exod. 22. 25 thou shalt not bee to him as an vsurer heb. iam. 1. 26. quid dicam de usuris quas etiam ipsae leges & judices reddi jubent . august . ep . 54. decret . caus . 13. q. 4. c. 11. iob. 20. 15. iosh . 7. 11. 24 , 25 if i have received any bribe , i will restore it , 1 sam. 12. 3. arist . eth. l. 3. c. 1. neither is there any one place giving leave to a iew , to hire his money out to a rich foe , only to ( the stranger . ) luk. 6. 35. neque enim tu eris obnoxius , quae pater quesivit iniquo forte compendio : e●si enim quae habes ex rapina collecta sunt , non tu tamen ca rapuisti . chrys in 1 tom. cap. 4. hom. 12. e. contra navarr . manual . c. 17. n. 270. & seq . vid. greg. de val. tom 3. dis . 5. q. 21 p●n . 3. iure divino omnia sunt communia : &c. aquin. 2 2 q 66. a. 7. lumb . sent. 14. d. 15. ferenda est magis omnis necessitas quam perpetranda est aliqua iniquitas , tamen aliud est de necessitate peccare aliliud in abundantia ▪ pauper men dicus fur●um facit , ex ●macie pro●essit iniqui●as . aug. in psa . 73. porsitan quispiam ●ixerit , non●●e igitur sa●iens , &c. offic. lib. 3. colloq . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . antiochus seleuci filius , contrahendis incestis cum noverca nuptiis egra vissimo evásit morbo . appian : de bell ▪ syriac plut : vita demetr . quaest . a paulo ebero propos . georgio mullero an 1552. vid. sclat . in 2 thess . c. 3. v. 12. pro. 6. 30. and the law did count it to be done for need , though a man were able to make fourefold restitution . ames de consc : l. 5. c. 1. sect. 17. de matrim . lib. 1. c. 27. exod. 22. 1. 2 sam. 126. pr. 6. 30 , 31. deodate annotat. on pro. 6. 30 , 31. ainsw . on exod. 22. 3. the saints safetie in evill times delivered at st maries in cambridge the fift of november, upon occasion of the povvder-plot. whereunto is annexed a passion-sermon, preached at mercers chappel london upon good-friday. as also the happinesse of enjoying christ laid open at the funerall of mr sherland late recorder of northampton. together with the most vertuous life and heavenly end of that religious gentleman. by r. sibbes d.d. master of katherine-hall in cambridge, and preacher at grayes-inne london. sibbes, richard, 1577-1635. 1634 approx. 534 kb of xml-encoded text transcribed from 304 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-03 (eebo-tcp phase 1). a12197 stc 22507 estc s102406 99838191 99838191 2556 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. a12197) transcribed from: (early english books online ; image set 2556) images scanned from microfilm: (early english books, 1475-1640 ; 1083:02) the saints safetie in evill times delivered at st maries in cambridge the fift of november, upon occasion of the povvder-plot. whereunto is annexed a passion-sermon, preached at mercers chappel london upon good-friday. as also the happinesse of enjoying christ laid open at the funerall of mr sherland late recorder of northampton. together with the most vertuous life and heavenly end of that religious gentleman. by r. sibbes d.d. master of katherine-hall in cambridge, and preacher at grayes-inne london. sibbes, richard, 1577-1635. [6], 75, [1], 79-302 [i.e. 320]; [2], 240, [24] p. printed by m. flesher for r. dawlman at the brazen serpent in pauls church-yard, london : 1633 [i.e. 1634] signatures: pi² [a] (-[a]8) [b]-[f] (-[f]1) [g]-[v] [x]² chi¹ (-[f]1) b-q (*) (2*)⁴ (brackets and parentheses as printed). the first leaf and the last two leaves are blank. "the saints safetie in evill times. shewing the nearnesse of god. .." ([a]2), "christ is best" ([m]2), "christs sufferings, for manns sinne" ([q]3), and "the churches visitation" (chi1, printed as [f]1) each have separate title page with imprint "london, printed by m.f. for r. dawlman .. 1634." "the churches visitation" begins new pagination on b1. p. 320 misnumbered 302. includes index. reproduction of the original in the british library. [f]1 in place. 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. 2002-11 tcp assigned for keying and markup 2002-12 aptara keyed and coded from proquest page images 2003-01 olivia bottum sampled and proofread 2003-01 olivia bottum text and markup reviewed and edited 2003-02 pfs batch review (qc) and xml conversion the saints safetie in evill times . delivered at st maries in cambridge the fift of november , upon occasion of the povvder-plot . whereunto is annexed a passion-sermon , preached at mercers chappel london upon good-friday . as also the happinesse of enjoying christ laid open at the funerall of mr sherland late recorder of northampton . together with the most vertuous life and heavenly end of that religious gentleman . by r. sibbes d. d. master of katherine-hall in cambridge , and preacher at grayes-inne london . john 3. 30. let him increase , let me decrease . london , printed by m. flesher for r. dawlman at the brazen serpent in pauls church-yard . 1633 ▪ the saints safetie in evill times . shewing the nearenesse of god to such as owne his cause , stand for his truth , and walke closely with him in well-doing . preached at s. maries in cambridge , november 5. by r. sibbs d. d. master of katherine hall , and preacher of grayes-inne . dan . 3. 17. the god whom we serve , is able to deliver us out of your hands . london , printed by m. f. for r. dawlman , at the brazen serpent in pauls church-yard . 1634. the saints safety in evill times . psal. 7. 14. behold , he travelleth with iniquity , and hath conceived mischiefe , and brought forth a lye . here be the words of david ; the title shewes the occasion , on which was , the malicious slander and cruell practices of achit●phel or shimei in the time of absoloms rebellion : the words expresse the conception , birth , carriage , and miscarriage of a plot against david . in which you may consider . 1. what his enemies did . 2. what god did . 3. what we all should doe : his enemies intention , gods prevention , and our duty : his enemies intention , be travelletb with iniquity , and conceiveth mischiefe ; gods prevention , hee brought forth a lye , our duty , behold . his enemies intention , or action is set out by a proportion to a bodily conception : the holy ghost delights to present unto us the plots of wicked men under the resemblance of a bodily conception and birth , by reason of the analogie betweene both : the minde hath its conceptions as well as the body . the seed of this conception was some wicked thought either raised up by the heart it selfe , or cast in by satan that envious man ; not only wicked men , but their devices are the seed of the serpent ; the understanding was the wombe to conceive , the will to consent ; the conception was the hatching of a mischievous plott ; the quickning of it was the resolution and taking it in hand ; the impregnation , growing bigge , and travelling of it , was the carriage of it the due time : the birth it selfe was the execution expected , but yet miscarried and still borne ; they intended the destruction of david , but brought forth their owne ruine . 1. for the conception , observe the aggravation of the sin , he conceiveth . 1. hee was not put upon it , or forced unto it , it was voluntary ; the more liberty we have not to sinne , makes our sinne the greater ; he did not this in passion , but in cold blood ; the the lesse will , lesse sinne ; here could bee no plea , because nothing is more voluntary than plotting : where the will sets the wit a worke to devise , and the body to execute mischiefe , it shewes the spreading and largenesse of sinne in any man : for the will being the desire of the whole man , carryes the whole man with it . besides , when a man sins voluntarily , there is lesse hope of amendment , because his will is not counsellable : if the defect were in the u●derstanding of a man , then sound direction might set it right ; but where the will is set upon a thing , and is the only reason of it selfe , ( as when a man will becaus● he wills ) there counsell will not be heard : for tell a roving person , that hee is out of the way , hee knowes it well enough already , & meanes not to take your direction , but tell an honest traveller , that ignorantly mistakes his way , and he will thanke you . so tell a popish atheist that he is in an error , he heeds●i●nor , because he is a papist for by-ends , not in judgement , and resolve● to be so bring what reasons you can ▪ his hope being to rise that way : though the will follow some kinde of understanding , yet it is in the power of the will what the understanding shall consult and determine of , and therefore unlesse the malice of the will bee first taken away by grace , it will always byas our judgements the wrong way . neither was this plot onely voluntary but with delight , because it was a conception : b●rths are with more paine ; delight carries the whole strength and marrow of the soule with it , much of the soule is where delight is . againe , it was a spirtuall sin , the spirit of a man is the chiefe seate of gods good spirit , wherein he frames all holy devices and good desires : the spirit is either the best or the worst part in a man ; here satan builds his neast , and forges all his designes , his master peeces , his powder plots : the chiefe curse or blesing of god is upon the spirits of men ; if men be raised never so high in the world , yet if they are given to a malicious and devilish spirit , they are under a most heavie judgement , carrying sathans stampe upon them ; diseases that seaze upon the spirits of men ( as pestilentiall diseases , &c. ) are more deadly than those that seaze upon the humours : spirituall wickednesses are the most desper ate wickednesses : sins are more judged by the minde than by the fact . and as it was a spirituall sin , so it was artificiall , there was a great deale of art and cunning in it ; and in evill things , the more art , the worse : art commends other things , but it makes sinne the more sinfull . when men are mitty to worke mischiefe and wise to doe evill , then they are evill in graine : it is best to bee a bungler at this occupation : ingenous men carry their hatred open ; but this plot was spunne with so fine a thread , as could not easily be discerned . againe , they were very diligent in it , for it was a curious webb ; and as in weaving , head and band , eye and foot , all goe together , so here they mustered up all their wits . iudas is awake when peter sleepes and which is worst of all , they were so well pleased with the bratt of their owne braine , that they travelled of it ; it increases guilt , when men upon view and fight of their plot , grow so far in love with it , that they long to be delivered of it ; the more the soule dwels upon and sinfull plot , the more efragement there is from god ; because the happinesse of the soule consists in cleaving to god the fountaine of all good ; the more deliberation any man takes in sinning , the more his soule is pleased with wickendnes . a heart long exercised in sinne will admit of no impression of grace ; for the spirits are so absorpt with other designes , that they are dry and dead to better things . many thousands are in hell at this day , for suffering their spirits to thove them too farre into sinne ; many suck out the delight of sinne before they act it , as esau pleased himselfe by thinking the day of mourning for his father would come , wherein hee might bee revenged of his brother . yet this sinne was not onely spirituall and imminent , but transient likewise , it reached against the second table ; and therefore against the principles of nature , and against society , out of which god gathers a church ; there was false witnesse and murther in this finne ; in this respect it is , that the sinnes of the second table are greater then the sinnes of the first , because they are against more cleare light ; a naturall conscience hath a cleerer eye in these things , here is light upon light ; for both grace and nature condemne these sinnes . yet for order in sinning , the rise of all sinne against man is our sinning against god first , for none sinne against men , but they sinne against god in the first place , whereupon the breach of the first commandement is the ground of the breach of all the rest ; for if god were set up in the heart in the first place , there parents would be honoured , and all kinde of injury suppressed for conscience sake : the scripture gives this as a cause of the notorious courses of wicked men , that god is not in all their thoughts , they forget there is a god of vengeance , and a day of reckoning : the foole would needs inforce upon his heart , that there is no god , and what followes , corrupt they are , there is none doth good , they eate up my people as bread , &c. they make no more bones of devouring men and their estates , than they make conscience of eating a peece of bread : what a wretched condition hath sinne brought man unto , that the great god who filleth heaven and earth should yet have no place in the heart which he hath especially made for himselfe ? the sunne is not so cleare as this truth , that god is , for all things in the world are because god is ; if he were not , nothing could bee : it is from him that wicked men have that strength they have to commit sinne , therefore sinne proceeds from atheisme ( especially these plotting sinnes ) for if god were more thought on , hee would take off the soule from sinfull contrivings , and fixe it upon himselfe . but by whom and against whom , was this plotting ? by children of the church , not uncircumcised philistims : opposition is bitterest betwixt those that are neerest ; as betwixt the flesh and the spirit in the same soule , betweene hypocrites and true hearted christians in the same wombe of the church : brethren they were , but strange children : children by the mothers side , all bred in the same church , but had not the same father ; children by the mothers side only , are commonly persecutors ; popish spirits count it presumption to know who is their father which shewes them to bee bastard children ; the greatest sins of all are committed within the church , because they are committed against the greatest light ; whereupon that great sin against the holy ghost ( which like lonas his whale devourous all at once ) is not committed out of the church at all . oh beloved , how should wee reverence the blessed truth of god , and gracious motions of his spirit ? if it bee sinne to kill infants in the wombe , what is it to kill the breed of the blessed spirit in our hearts ? but against whom was this plot directed ? even against david , a prophet , and a king ▪ a kingly prophet , a man after gods owne heart , though not according to theirs : a sacred person , and therefore inviolable , touch not mine anointed , and d●● my prophets no harme , it was a prohibition from heaven : david was a man eminent in goodnesse ; and goodnesse invested in greatnesse is a faire marke for envie to shoot at ; what men for sloth care not to doe , for weaknes cannot , or for prid● will not imitate that they maligne , sitting cursing ▪ and sretting at the 〈◊〉 o● the hill , a those which they see goe above●hem ●hem , whose life , g●●●gth witnesse again●t them ▪ when goodnes shines forth it presently meets with envy , until it come to the height to bee above envie , as the sunne at the highest hath no shadow : envie hathan ill eye , it cannot looke on goodnesse without griefe , the spirit that is in us lusteth after envie : pursuing of goodnesse in men , and men for goodnesse , is a sinne of a deepe dye ; because whosoever hates a man for goodnesse , hates goodnesse it selfe , and he that hates goodnesse it selfe hates it most in the fountaine , & so becomes a hater of god himselfe ; and if christ were in such a mans power he should escape no better than his members doe , for christ is joyned either in love or hatred with his cause and children : he and his have common friends and common enemies : men thinke they have to deale with silly men , but they shall one day finde that they have to deale with the great lord of heaven and earth . but what was the manner of carrying their designe ? this cruell plot was cunningly carryed , for they kill him in his good name first , and accuse him as an enemy to the state , that so their slanders may make way for violence ; satan is a lyar first , and then a murderer , yea therefore a lyar that he may be a murtherer the better ; he is first a serpent , then a lyar and first a lyon couchant , then a lyon rampant ; he teaches his schollers the same method : cruelty march●●h furiously , and under warrah● with priviledge , when it hath slander to counten●nce it . tai●o men once in the opinion of the world and then they lye open to any usage , it is not onely 〈◊〉 but glorious to oppose 〈◊〉 , and thus vertue comes to have the reward due to wickednesse , and passes under publike hatred : the open cause and pretence is one , and the inward moving cause another ; which perhaps lyes hid till the day of revelation of the secrets of all flesh ; as in a clock the wheeles and the hand appeare openly , but the weights that move all are out of sight . but what course took david herein ? innocency was his best apologie , and when that would not doe , then patience ; hee saw god in the wrongs he suffered , god bad shimei , &c. but this invites more injuries , therefore by prayer he layes upon his soule to god ; davids prayer prevailed more in heaven , than achitophels policy could doe on earth : carnall men are pregnant and full of wiles and fetches to secure themselves , but godly men have one onely refuge and hiding place , ( yet that is a great one ) namely to run to god by prayer , as to their rocke and tower of defence in their distresses . from all this that hath beene said there ariseth these conclusions . first , that even the best of gods saints are lyable to bee the subjects of the plots of wicked men . 1. from an antipathy betweene the two contrary seeds in them . 2. because god will not have his children love the world , therefore he suffers the world to hate them , 3. they are strangers here , and therefore no wonder if they finde strange entertainment from them that thinke themselves at home : there hath ever beene from the beginning of the world a continuall conspiracy of sathan and his instruments against god and goodnesse ; emperours and kings became christians , but satan never yet became a christian , but hath alwayes bestirred himselfe to maintaine the first division , and never yet wanted a stronge faction in the world . secondly , observe that it is the character of a man wicked in an high degree , to contrive wickednes ; the reason is , 1. because it is a disposition of such as are given up by god to a reprobate sense , and it is reckoned among other vile sinnes , that they are full of maliciousnesse , and inventers of ill , &c. a sonne of beliall carries a froward heart and devises mischiefe . 2. it shewes that malice is so connaturall to such , that they cannot sleepe unlesse they cause some to fall ; wickednesse comes from the wicked ( as naturally and speedily ) as poyson from a spider . 3. it argues such kinde of men worke out of a vicious habit , which is a stamping of a second ill nature upon the former ; when as their hearts are exercised to doe mischiefe . 4. it shewes they are of the devills trade , whose onely worke it is , to hurt and mischiefe ( all he can ) those that are broken loose from him ; certainly such people as these are the children of the devill in an higher degree than ordinary ; it is said when iudas began to betray christ , the devill entred into him ; he was the child of the devill in some degree before , but now the devill tooke stronger possession of him : his unnatural treason did in some sort change him into the very forme of the devill . when simon magus sought to turne away the deputy from the faith , saint paul had no fitter termes for him than to style him , thou full of all subtlety and mischiefe , and child of the devill . and indeed there is no disposition so contrary to the sweet spirit of god ( which is a spirit of love and goodnesse ) as this is . learn● hence therefore , as you love god to abhorre this hatefull disposition : the serpent indeed was wiser then al the beasts of the field , yet when hee became an instrument of mischiefe , he was cursed above all the rest : satan labours to serve his turne of the best wits : but what greater curse can befall a man than to serve the basest creature in the basest service , and that with our best abilities ? men of a devilish spirit , carry gods curse under zeale , yea they cary the devil in their braine , in all their workes of darknesse : for alas , what should the subtlety of foxes , and fiercenes of lyons , and malice of devils doe in an heart dedicated to christ ? such men worke from a double principle , the illnesse of their owne disposition within , and satan going with the tyde of that , whose chief labor is to make a prey of mē of the best parts , that by thē he may either snare others , or else vexe them that have so much wit or grace as not to bee catched by his baites : this is a course contrary to humanity as we are men , contrary to ingenuity as we are civil men , and contrary to religion as we are christian men ; and plainly argueth that such persons are lead with another spirit than their owne ; even by the prince that ruleth in the ayre . our care and duty therefore should be to submit our spirits to the sweet guidance and government of gods good spirit , to be contented that every device and imagination of our hearts , should be captivated to higher and better reasons than our owne . wee are not wise enough of our selves that our owne wils and wit should be our first movers : every thing is perfitted by subjection to a superiour : where there should be a subordination to higher wisedome , there to withdraw our understanding and wills , is meere rebellion : that which the prophet speakes is too true of many in these dayes thy wisdome hath made thee to rebell , such are too wise to bee saved . wee need not bee ashamed to learne some things of our very enemies : if they be so pragmaticall for evill , why should not wee be as active for good ? i am sure we serve a better master : true love is ●ull of inventions , it will be devising of good things : so soone as ever our nature is changed , the streame of the soule is turned another way , the bent of it is for god ; alas it is a small commendation to be onley passively good , and it is a poore excuse to bee onely passively ill . a good christian thinkes it not enough to see good done by others , but labours to have a hand in it himselfe ; and he that suffers evill to be done which he might have opposed and hindered , brings the guilt thereof upon his owne head : curse you meroz ( saith god ) for not helping the lord against the mighty , &c. what shall wee thinke then of those that helpe the mighty against the lord , that cast oyle to kindle where they should cast water to quench , that inflame the rage of great persons , when they should labour to reduce all to ● moderation ? of this spirit was that apostate which stirred up the emperour to kill man , woman , and child of the protestants with all their kindred and allyance , fearing left any living should revenge the others quarrell . wee see god hath stooped so low as to commend his cause unto us , as if hee stood in neede of our helpe , and usually what good hee doth to us is conveyed by men like our selves ; therefore wee should labour to appeare on his side , and owne his cause & children : in the house of god there be vessels of al kinds , some are of more honorable use than others : some make the very times and places good where they live , by an influence of good : others ( as malignant plannets ) threaten misery and desolation where ever they come ; these are the calamities of the times . men may know whether they be vessels of mercy or no , by the use they are put too ; the basest of people are sit enough to be executioners ; the worst of men are good enough to be reds of gods wrath ; how much better is it to bee full of goodnes as the scripture speakes of iosiah , and hezekiah , &c. indeed what is a man but his goodnes ? such men live desired , and dye lamented , yea their very name is as the oyntment of the apothecary poured out , they leave a sweet favour in the church behinde them . now i come to their miscarriage , they brought forth a lye , a lye in regard of their expectation , their hopes deceiving them ; but a just defeating in regard of god ; it was contrary to their desire , but agreeable to gods justice ; neither were they disappointed onely so as to misse of what they intended , but they met with that misery they intended not , yea even with that very misery which they thought to bring upon david . this defeating ariseth by five steps , 1. they were disappointed , 2. they fell into danger , 3. they were contrivers of this danger themselves , 4. there was a p●●nall proportion , they fell into the same danger which they plot●ed for another , 5. they were a meanes of doing good to him , whom they devised evil against ; and raised him , whom they thought to pull downe : david sped the better for shimeis : malice , and achitophels pollicy . see all these five likewise in the example of haman and mordecai , 1. h●man missed of his plot ; 2. he fell into danger , 3. hee fell into the same danger which hee contrived himselfe , 4. he fell into the same danger which hee contrived for mordecai , and 5. was the meanes of mordecaies advancement . it had beene enough to have woven a spiders webb , which is done with a great deale of art , and yet comes to nothing , but to hatch a cockatrices egge that brings forth a viper which stings to death , this is a double vexation ; yet thus god delighteth to catch the wise in the imagination of their owne hearts , and to pay them in their owne coine . the wicked carry a lye in their right hand , for they trust in man which is but a lye , and ( being lyars themselves too ) no marvell if their hopes prove deceitfull , so that while they sow the winde , they reape the whirlewinde . the reason of gods dealing in this kinde , is first in regard of himselfe ; god will not lose the glory of any of his attributes , he will be knowne to be god onely wise , and this he will let appeare then especially when wicked men thinke to over-reach him . secondly , in regard of his tender care over his children ; they are as the apple of his eye ; and as they are very neare , so they are very deare to him ; they cost him deare , they are his iewels , and hee gave a iewell of infinite price for them : he is interessed in their quarrells , and they in h●s ; if they bee in any misery , gods bowells yearne for them , hee is alwayes awake and never slumbereth ; as we see in the parable , the master of the house waked , while the servants slept . gods eye is upon them for good , hee hath them written in the palmes of his hands , christ carryest them alwayes in his breast : christ who is the husband of his church , is lord of heaven and earth , and hath all p●wer committed to him , and will rule in the midst of his enemies : he is the onely monarch of the world , and makes both all things and persons serviceable to his owne end , and his churches good ; he is higher then the highest : satan the god of the world is but his ( and his churches ) slave : all things are the churches to further its best good . another reason is the insolency of the enemies whose fiercenesse turnes at length to gods praise ; for as hee is a just lord , so hee will be knowne to be so by executing of judgement ; it shall appeare , that there is a god that judgeth the earth . againe , gods children will give him no rest ; when he seemes to sleepe they will awake him with their prayers ; they will not let him goe without a blessing from him , they will prevaile by importunity as the widow in the gospell . having to deale with a just god , in a just cause , against common enemies , his as wel as theirs ; they binde him with his owne promises , and hee is content to be bound , because he hath bound himselfe first : hee will not lose that part of his title , whereby he is knowne to be a god hearing prayers . but it will be objected , that wicked men doe not onely set themselves against the people of god , but prevaile over them , even to the scorne of the beholders : tully could say , the gods shew how much they esteeme of the iewish nation , by suffering them so often to be conquered . hath not antichrist a long time prevailed ? and was it not foretold that the beast should prevaile ? where is then the bringing forth of a lye ? i answere , the enemies have power , but no more then is given them of god , ( as christ answered pilate ) they prevail indeed , but it is for a time , a limited time , & that a short one too , ten dayes , &c. and what is this to that vast time of their torm●nt ; the time will come when there shall be no more time for them to persecu●e in . besides even when they doe prevaile , it is but over part onely , not over the whole , they prevaile over persons it may be , not over the cause , that stands impregnable ; they prevaile over mens lives perhaps , but not over their spirits , which is that they chiesty aime at . a true christian conquers when hee is conquered : steven prevailed over his enemies when they seemed to prevaile over him ; god put glory upon him , and a spirit of glory into him . the chu●ches enemies may prevaile in some place but then ( as the sea ) they lose in another : the more they cut downe gods people ( as pharaoh did the israelites ) the more they multiply ; and the more they are kept strait , the more they spread and are inlarged . god suffers the enemies of his truth to prevaile in some passages , to harden their hearts the more for destruction , as pharaoh prevailed in oppressing the israelites , and he rod in killing iohn , &c. but yet lay the beginning and the end together , and then wee shall see they prevailed not ; and so farre as they did prevaile , it tended onely to hasten their owne ruine , because the present successe lifts up the heart . wee see antichrist prevailed ( but spiritually ) onely over those whose names were not written in the lambes booke of life ; and outwardly over the saints , for so it was prefixed , revel . 18. that he should make warre with the saints and overcome them , and this was objected as a fiery dart against the christians in those times , that therefore they might thinke their cause naught , because they were so prevailed over : but they by helpe of the spirit of god , understood so much of the revelation as concerned themselves ; and used this as a weapon , confessing that they were the conquered people of god , but yet the people of god still . but the chiefe stay and satisfaction of the soule herein , is to look to the day of the righteous judgment of god , when wee shall see all promises performed , all theatnings executed , and all enemies troden for ever under christ and his churches feete . this is a point of marvellous comfort , when israel can say , they have afflicted mee from my youth but yet they have not prevailed over me ; the gates of hell may let themselves against the church , but shall not prevaile : the church is not ruled by mans counsell : wee neither live nor dye at mans appointment : our lives are not in our owne hands , or satans , or our enemies , but in gods : they can do no more , they shall doe no lesse , then god will , who is our life , and the length of our dayes . god may give way a while that the thoughts of many may be reve●led , and that his glory may shine the more in raising his children and confounding his enemies : but he will put a period in his due time , and that is the best time : there is a day of lacobs trouble when his enemies say , this is sion , whom none regards : but god sets bounds both to the time of his childrens trouble , and to the malice of the wicked : their rod shall not rest over-long upon the backe of the righteous : god will put a hooke into the nostrils of these leviathans , and draw them which way hee pleaseth . againe we see here , that mischievous attempts , are successelesse in the end : for did ever any harden themselves against god and prosper long ? let cain speake , let pharaoh , haman , achitophel , herod : let the persecutors of the church for the first 200. yeares , let all that ever bore ill will towards sion speake , and they will confesse they did but kick against the pricks , and dash against the rocks : the greatest torment of the damned spirit is , that god turnes all his plots , for the good of those hee hates most : hee tempted man to desire to become like god that so he might ●uine him , but god became man and so restored him ; god serveth himselfe of this arch politician ; and all his instruments , they are but executioners of gods will while they rush against it : iosephs brethren sold him that they might not worship him , and that was the very meanes whereby they came at length to worship him . god delights to take the oppressed parties part : wicked men cannot do gods childrē a greater pleasure then to oppose thē , for by this means , they help to advāce thē . the ground of the miscarriage of wicked plots , is , that satan and his maintaine a damned cause , and their plots are under a curse ; every one that prayes thy kingdome come , prayes by consequence against them as opposers of it , and how can the men and plots of so many curses but miscarry , and prove but as the untimely fruit of a woman ? they are like the grasse on the house top , which perks above the corne in the field , but yet no man prayes for a blessing upon it ; when men come by a goodly corne field , every one is ready to say , god blesse this field , &c. beloved it is a heavyer thing then atheisticall spirits thinke of , to be under the curse of the church ; for as god blesseth out of sion , so usually the heaviest curses come out of sion : wo be to the herods and iulians of the world , when the church either directly , or indirectly prayes against them . this is a ground of staying the soules of gods people , in seeming confusion of things : there is an harmony in all this discord : god is ●itting his people for a better condition , even when they are at the worst ; and is hardning and preparing the wi●ked for confusion , even when they are at the best : the wicked practise against the righteous , but god laugheth them to scorne : for hee seeth all their plottings , and his day is acomming : whilest they are digging pits for others , there is a pit a digging , & a grave a making for themselves : they have a measure to make up , and a treasure to fill , which at length will be broken open . which ( mee thinkes ) should take off them which are set upon mischiefe , from pleasing themselves in their plots ; alas , they are but plotting their owne ruine , and building a babell which will fall upon their owne heads . if there were any commendation in plotting , then that great plotter of plotters , that great engineir satan , would goe beyond us all , and take all the credit from us ? but let us not envie satan and his in their glory , they had need of something to comfort them ▪ let them please themselves with their trade ; the day is comming wherein the daughter of sion shall laugh them to scorne ; there will be a time wherein it shall be said , arise sion , and thrash ; and usually the delivery of gods children , is joyned with the destruction of his enemies ; sauls death , and davids deliverance ; the israelites deliverance , and egyptians drowning : the ch●rch and her opposites , are like the scales of a ballance , when one goes up the other goes downe . hamans wife had learned this , that if her husband began once to fall before the jewes , hee should surely fall . wicked men have an house , and they will be sure to take it ; and god hath his house too , and will be as sure to take that . the judgements of the wicked , are mercies to the church ; so saith david , he flew mighty kings , ogg king of basan for his mercy endureth for ever , &c. god hath but two things in the world , that he much regardeth , his truth , and his church begotten by his truth ; and shall we think that he will suffer long , wretched men who turne that wit and power which they have from him , against his truth & church : no assuredly , but he will give them up by that very wit of theirs , to worke their owne destruction ; they shall serve their turne most , whom they hate most . god sits in heaven and laughes them to scorne . shall god laugh , and we cry ? they take counsell together on earth , but god hath a counsell in heaven that will overthrow all their counsells here . marke the bitter expressions in scripture , why do the heathen rage without feare or wit ? goe to now ( saith god ) gather a counsell , &c. beloved it goes to the heart of proud persons to be scorned , especially in the miscarriage of that which they count their master-peece : they had rather be counted devils then fooles : let us worke wisely ( saith pharaoh , ) when hee was never more foole : they usurp upon god and promise themselves great matters for the time to come ; whereas that is only gods prerogative , and they neither know what the wombe of their counsels , nor what the wombe of to morrow may bring forth : that which they are big of may prove an abortive , or a viper to consume the wombe that bred it . goe to now ( saith the propher ) all yee that kindle a fire , walke in the light of your fire , but take this of me , you shall lye downe in sorrow , &c. the scripture is full of such expostulations , and up braidings ; man is become like one of us , saith god. when men will have a way of their owne , and think themselves wiser than god , then it stands upon gods honour to out-wit them ; yet god is wise , saith the prophet ; you thinke to goe beyond god , deceive not your selves , god is wise and you shall finde him to be so ; ●e hath a way to goe beyond you : doe not many men spinne a fine thread and weave a faire webb , when by their turnings , and devices , they turne themselves into hell ? woe be to them that dig deep ( faith the prophet ) and think to hide their counsels from the lord , god hath an eye to see into the most secret & dark conveyances of businesse : god hath a key to open the closet of their hearts , let them bee never so close locked up : oh that men would more feare this al-seeing eye of god ; & be wise for themselves , and not against themselves : it is a miserable wisedome when men are wise to worke their owne ruine : beloved , when men have had all their plots , god hath a plot still beyond them ; he takes them failing in something or other : their devices are like a curious clock , if the least thing be out of frame all is marred ; god suffers them to spinne a ●ine thread a great while , and at length cuts the webb and there is an end : and they may thanke themselves for all this , for they carry a justification of god in their owne breasts ; they perish because they will perish : and this will be the torment of all torments to gracelesse persons , that they polled destruction upon themselves . malice blindes the understanding in satan and his instruments ; for if their malice were not above their wit , would they to gratifie their ill affections knowingly rush into the displeasure of god , and into such courses as will unavoidably bring their ruine ? malice drinks up the greatest part of its owne poyson . his owne iniquity shall take the wicked himselfe , ( saith solomon ) and he shall be holden with the cords of his owne sinne . this may bee inlarged to all sinfull courses ; every sinner worketh a deceitfull worke , and bringeth forth a lye . austin saith well , every sinne is a lye ; men would be happy , yet they will not live so as they may be happy ; what more deceitfull than this ? it will be the complaint of every sinner at length , that was fvah's , the serpent hath deceived me . it was s. pauls complaint , and it will be the complaint of all sinfull wretches at the last day ; what hath pride profited us ? what can the favour of men ( upon whom wee beare our selves ) doe us good now ? sinne promiseth us contentment , continuance , secrecie , full satisfaction &c. but doth it make good this ? were ever any , when the beginning and ending was laid together , established by wickednesse ? take it from god himselfe , ( we have a commission to speake it ) say , it shall not goe well with the wicked , though they escape an hundred times , yet it is but a reprivall for some further service which god hath to doe by them . be not deceived , god is not mocked . when wee can bee more subtile than the devill , or more strong than god , we may thinke to thrive by sinne ; can wee thinke god will alter the course of divine justice for us ? had we not better beleeve this than finde it so hereafter ? beloved , hell is for those to feele , that will not beleeve ; certaine it is , that those who will sinne notwithstanding gods justice , shal be severely punished notwithstanding his mercy . god is not more peremptory in any one thing than in this ; if any man blesse himselfe in an ill way , my wrath shall smoake against him : therefore it is a good prayer , lord give mee not over to lying , ( that is ) not to trust in that which will lye and deceive me . this is the unhappinesse of us ministers ; all other professions are beleeved when they discover danger , but who beleeveth our report ? wee are mens enemies , because we tell them the truth : wee labour to take away the sweet morsells from men , ( their herodians ) and to divide betwixt men and their sins , which they love better than their soules ; no creature but man loves that which will bee its owne bane ; onely wretched man seek os happinesse in the way to misery , and heaven in the way to hell . i beseech you therefore , as you would not bee deceived ( as indeed who would ) take heede of the deceitfull workes of darknesse , satan that tempts us , is but a lying spirit , ( which hee is not ashamed to confesse ) and sinne is like unto him ; what got ahab by his vineyard ? iudas by his thirty peeces of silver ? what god haman ( and so of the rest ) by their sinnes at the last ? men are usually ashamed of an ill bargain , because the very thought thereof , upbraids them with weaknesse and folly . what ever we get by sinne for the present , it will prove the worst bargaine that ever we made ; oh therefore let us use our wits and parts to better purpose , if wee will needs bee plotting , let us plot for eternity , that is worth the plotting for : let us plot how to avoide satans plot ; our time is short , opportunity ( the flower of time ) shorter : our talents are many , our accounts strict our iudge unpartiall , let us be sowing to the spirit ; let us labour to be like our judge , who went about doing his fathers worke , and came to destroy the workes of the devill ; oh beloved , shall we build up that which christ came to destroy ? all his miracles tended to goods ; he wrought the salvation of those that wrought his destruction : hee shed his blood for those that shed his blood ; satan is all for mischiefe , and rather than he will not doe hurt , he is content to be set about drowning of swine : and such are all those that are led with his spirit , men witty to destroy , and acute to malice others , who take a great deale of paines to goe to hell and carry others with them : those that are skilfull in the story of nature write of the scorpion , that hee whets his taile often upon stones that so it may bee sharpe and ready for a mischiefe ; some crooked wits there are which make it their exercise to vexe the quiet of the land ; it is as naturall to them , as poyson to a scorpion . but our happinesse is how to be like the idea , the patterne of all grace and the glory of our nature , by whom we hope to bee saved : our happinesse is to bring forth fruit and our owne fruit in due season ; to have opportunity , ability , and a heart to doe good ; how comfortable is death when it takes men so doing ? the time will be ere long , when it will comfort us above all things in the world besides , that wee have beene honoured to be instruments of doing good , and stood in the gappe to hinder evill : beloved , we serve a good master , we shall not lose a good word for a good cause , there is a booke of remembrance for every good word and worke we doe ; when wicked men have beaten their braines , spent their spirits , and wasted their strength , what becomes of them at length ? a conscience often wounded will receive no comfort , but take gods part against it selfe . when the other powers are wearied , then conscience comes and doth its office ; then the eyes of the soule are opened to see what it would not see before ; then sinne that lay at the doore , ( at the going out of this life ) flyeth in our faces : pleasure and profit for which wicked men project and contrive so much , comes all to nothing ; but sinne it selfe , and the punishment of it , abides for ever ; men ( like popes ) will dispence with themselves , and conceit a latitude and breadth in their courses , that they may doe so and so , and yet doe well at last ; but who tells them this ? is it not a spirit of illusion ? indeed punishment is often deferred , it comes not like thunder and lightning all at once , yet as sure as god is true , sinne will be bitternesse in the end ; when the hony is gone , the sting will remaine . to conclude this point , when we are tempted to any hurtfull designe , let us look upon christ and that great project for our redemption undertaken by him , and reason thus with our selves ; hath he plotted and wrought my salvation , and shall i plot against him in his members ? i beseech you stirre up your hearts to conceive and bring forth good purposes ; satan is an enemy to all strong resolutions and masculine conceptions indeavoring to kill them in the very birth . alas , how many good thoughts are conceived whilest the word is hearing , which yet prove abortive and sticke in the birth ? how few actions come to their due ripenesse and perfection ? i am sure our incouragements to good , are farre more , than our incouragements to evill ; we serve a better master , and for better wages ; they may prosper for a time but nothing is more wretched than the happinesse of wicked men ; it first hardens them , and then destroyes them . our onely way is , 1. to get into christ the true vine , then wee shall take and beare fruit presently , and draw and sucke out of him the same disposition . 2. and then lay up good principles and looke with a single eye to the maine end of our life , and see that all the particular passages of our life tend to that : it is an arguement of a narrow heart to bewise in some particular businesse , for some particular end , and yet to bee carelesse in the maine ; other creatures are carryed by a particular instinct to some particular thing ; a spider is witty to catch flies , a bird to build nests , &c. as man hath larger parts , so hee should have larger aimes that which we should especially labour for is , 1. to bee good in our selves , and 2. to doe all the good we can to others , even as god our father is good , & doth good ; and the further our good extends , the more we resemble our father . such as we are , such are our thoughts , such are our devices ; a good man wil devise of liberal things &c. every vermine can doe mischiefe , we see some are never in their element , but when they are plotting or working mischiefe , as if they were borne for no other end but to exercise the graces of men better than themselves . it is a poore commendation to be counted a cunning person for selfe-ends : alas the heart of man ( which is deceitfull above measure ) hath abundance of turnings and windings in it , and can suggest trick enough to circumvent the best of us . i come in the third place to our duty , which is to behold ; the ordinary beakon kindled to discover some extraordinary thing . but what is here to bee beheld ? behold the subtlety , malice , and restlesse indeavour of the enemies of goodnesse ; is it not a matter with griefe to be beheld that one member should teare another ? that one professing the same religion , should study to supplant and devoure another ? behold likewise their bootlesse enterprise , they bring forth a lye . but especially behold the mercy of god to his children , his wisdome in discovering , his justice in confounding the mischievous practises of their enemies , making them the workers of their owne ruine . the things which especially deserve our beholding are either , 1. things excellent , and so are all gods works in their reason , yea iustice it selfe : or , 2. things rare , as comets and eclipses : or else , 3. great things , as starres of the first magnitude &c. even such and much more is gods mercy to his children , and justice against his enemies ; behold what great things hee hath done for them : shall the heathen say so , and shall not israel much more ? beloved , wee ought to seek out gods workes , and shall wee not take notice of them when they are offered to our view ? this is especially the duty of the saints of god , all thy workes praise thee , and thy saints blesse thee , saith david ; the workes of god praise him by our mouths & by our tongues ; were it not for some few , that by a more divine light and spirituall eye see more of god than others doe , what glory should god have in the world ? god hath not brought us on the stage of this world to be meere gazers , but to extract something out for our owne use , and to give him the glory of his excellencies . but we are too wise to admire any thing ; it is a matter too meane for our parts to take notice of god , and his workes : you have some that can see nothing in the workes of god worth the admiring , and yet they will have mens persons in admiration , in hope of some advantage by them ; wee are apt to admire any outward excellency , like the disciples ( before the holy ghost came upon them ) who stood admiring of the goodly stones of the temple ; when our mindes are thus taken up , it were good , if we heard christ speaking to us as he did to them , are these the things you wonder at ? beloved , it is our duty to observe speciall occurrences , ( not out of any athenian curiosity , but ) to begin our employment in heaven , now whilest wee are upon earth ; to take occasion from thence to blesse god ; we should compare the ru●e , and the event together , and observe what truth or attribute god makes good by that which is so fallen out ; see how god commenteth upon himselfe by his owne actions : and from observation of particulars , it is good to rise to generals , as deborah from the destruction of one enemy ; to the destruction of all ; so let all thy enemies perish , o lord : this was moses song , and hannah's , and the virgin maries , &c. they mounted from a consideration of their owne particular , and had their thoughts inlarged with the mercy and instice of god to others , in succeeding generations . and among all gods works wee should more take notice of his mercy to the church than of his iustice towards his exemies ; because his justice is ( as it were ) a foile to give lustre to his mercy ; god delighteth more in mercy ( as being his proper worke issuing from his owne bowels ) than in works of ●ustice that are occasioned by the malice of men god is wonderfull in his saints , and more in saving them , than in destroying his enemies : considering therefore that mercy beares the chiefe office in the great workes of god , we ought to dwell most in consideration thereof ; and feede our thoughts more with the meditation of his saving workes to his church than of the ruine of his enemies . we pray hallowed be thy name ; unlesse wee practise what wee pray for , we mock god and deceive our owne soules : let not god lose any glory by us ; let not us lose such a pledge of future happinesse , as glorifying god is ; oh that men would praise the lord , saith david , who ( fearing lest god should lose any glory from his creatures ) stirres up angels and all creatures to blesse the lord : god takes it very unkindly when we do not observe ( especially the excellent peeces ) of ) his workmanship : a foole considereth not this , &c. the lord hath done marvellous things for his church of late whereof we should rejoyce . wee should doe as moses did when hee came out of the sea ; & as the church ( in resemblance of that deliverance from egypt ) did ; who sang the song of moses being delivered from their spirituall pharaoh . we see now the viall poured upon the sunn● , we see the prophecies against antichrists kingdome in fulfilling , god hath vouchsafed to strengthen our saith by experience , wee have something to lay hold on , which may incourage us to expect more from god , and to look for those halleluj●● to be sung from all creatures in heaven and earth , upon the utter confusion of antichrist ; which whosoever labours to hinder any kinde of way , hinders the glory of god , and the joy of his people . it is good to observe how the scripture sets out the enemies of god church , in a double representation . 1. as terrible , terming them lyons , bulls , &c. 2. as base , comparing them to chasse and dust before the winde , dung , &c. that when wee see them in their present ruffe and jollity , we should stay our selves with consideration of their future besenesse . faith looks on things as present , because it looks upon them in the word of i●hovah who will give a being to all his promises and threatnings ; and therefore faith is called the subsistence of things not seene , because it gives a kinde of being of things to the minde and affections of man , as if they were present , therefore the beleeving of the finall deliverance of gods people , and the ruine of his enemies , cannot but raise up the soules of good men to a marvellous degree of joy and thankfulnesse to god : who would not feare to cleave to antichrist if they did but present to themselves by faith the certaine ruine of that state , which the scripture sets downe ( in a propheticall manner ) as a thing already present , babylon is fallen , &c. but to come to a more particular application , sutable to the present time ; the occasion and the text are as parallel as may be : our gun-powder-plotters were as pregnant in mischiefe as ever these . for conception ; it could not but come from beneath the vault ; there was the very qnintessence of devillishnesse in it ; sathan emptyed all his bowells ( as it were ) in this project . if all the devills in hell were set a worke to devise the like they could hardly doe it . there was scarce from the begginning of the world , a designe more prodigious and unmercifull , of greater depth and extent of villany : were not this anniversary commemoration of it , posterity would hardly beleeve that a plot so hollish could be hatched in the hearts of men , of english men , of catholike men , as they would be termed , of men so borne withall notwithstanding their dangerous corresponcy with forraine enemies , and but halfe subject , their better parts ( their spirits ) being subject to another visible head , who can untye the bond of allegiance at his pleasure . neither did they onely conceive this hellish wickednesse , but were bigge of it , and kept it close many moneths , and pleased themselves in the same as monstrous and mishapen as it was ; there wanted neither wit , nor counsell , nor combination , nor secret incouragement to effect it . nay it was an holy villany , sealed with oathes , sacrament , and all the bonds of secrecy that could be invented ; oh horrible prophanation , to set gods seale to satans plot ; but god who delighteth to confound all presumptuous attempts , discovered it when it should have come to the birth , and so it proved but the untimely fruit of a woman . they brought forth a lye , for whereas they intended to have blowne up king , and kingdome , church-men , & church , statesmen , yea the whole state it selfe , all at once , without any warning to prepare themselves for another world , they not only missed of this , but brought that ruine upon themselves which they intended to others ; whereas they thought for ever to have established their ( religion , shall i call it , or idolatry , or ) superstition , they have by this meanes made it more odious than ever before ; as the northerne gentleman could say , that though he was not able to dispute , yet hee had two arguments against popery , equivocation and the gun-powder-treason ; but they turne it off easily ( as they thinke , ) alas it was but the plot of a company of unfortunate gentlemen ; it was our happinesse that they were unfortunate ; whereas if it had succeeded well , they would have had other termes for it ; successefull villany goeth for vertue . well , the net is broken , and we are delivered ; god thought of us when wee thought not of him , and awaked for us when we were asleepe ( here is a place for behold ) for what a miserable face of things would there have been if their plot had succeeded ? now what returne shall wee make for all this ? they conceived mischiefe , let us conceive praise , and travell of holy resolutions to give up our selves to god , who hath given us our king , our state , yea our selves to our selves ; he hath given us our lives more than once every one of us in particular , especially in the last heavy visitation ; but had it not beene better for many in regard ; of their owne particular , to have beene swept away in that deluge , than to live longer to treasure up further wrath to themselves : many are not content to goe to hell alone , but they will draw as many others as they can into their fellowship here , and torment hereafter : oh beloved , the preservation of such , is but a reservation to further iudgement : what good got the king of sodome by being delivered once , and then after to bee consumed with fire and brimstone from heaven ? what got pharaoh by being delivered from ten plagues , and then to perish in the sea ? what are all our remporall deliverances , if wee live still in sin , goe on in sinne , die in our sinnes , and so perish eternally ? blessings , without returne of due thankes , increase the guilt of sin , and the increase of guilt causeth the increase of judgements . the most proper homogeniall way of thankes , is to stirre up our selves to a greater harred of that religion : they would saine free it , as if it were the fault of some persons onely , but alas what can be else distilled from those dangerous points they hold , ( as that , the pope hath te●porall jurisdiction over princes , that he may excommunicate them ; that he may ( out of fulnesse of power ) dispence with the oath of allegiance ; that he cannot erre ; that subjection to him is a point of absolute necessity to salvation , &c. what , i say , can be distilled frō these opinions , but treason in a people that live under a prince of a contrary religion ? the dispositions of many of them are better then their positions . however perhaps the present pope may be more moderate and neuter all , yet this is the infusion of their religion where ever it prevailes , and these tenents shall bee acted and in full force when they please , and it will please them when it shal be for the advantage of the catholike cause ; this was bellarmines tenent , if the pope should erre in commanding vice or forbidding vertue , the church is bound to beleeve vice to be good , and vertue to be ill , or else it should sinne against conscience ; for it is bound to beleeve what hee commands : thus they make the judgement of man the rule of truth and falsehood , good , and evill ; whereas truth is truth , and that which is false is false , whether men think so or no ; there is an intrinsicall evill in evill which the judgement of any man cannot take away ; and the truth and goodnesse of things , stands upon eternall grounds , not flexible or alterable by the will of any creature ; otherwise it were all one as to thinke the course of the sunne should be guided by a dyall ; is there any hope of their comming to us , when they had rather have the rules of nature and religion ( which are as unmoveable as a mountaine of brasse ) to vary , than bee thought to confesse that the pope may erre ? which indeed is the grand and leading error of all . but how should wee expect our words should prevaile , when as the great workes of god prevaile not at all with them ? the efficacy of error is so strong in many , that though they should see the viall powred out upon the throne of the beast , yet will they not repent . for our selves , we cannot better shew our thankfulnesse for this deliverance by meanes wherof wee enioy our lives and our religion , than to preserve that truth ( that is grounded upon the foundation of truth ) which hath been derived unto us from those that went before who held out the same truth ; that hath beene sealed by the blood of so many martyrs , that hath beene established by the authority of gracious princes , that god hath given witnesse to by so many deliverances , that concurres with the confessions of all reformed churches , that god hath blessed with a constāt tenor of peace , even to the rejoycing of all neighbour churches , to the envie of our enemies , and to the admiration of all , &c. we see all countryes round about us in a confusion , and wee ( as it were the three young men in the fiery furnace ) safe , without so much as smoak or smell of fire ; as if we were the onely people of gods delight ; now what is that which god careth most for amongst us but his truth ? which if we suffer ( as much as in us lyeth ) to take any detriment , god may justly make us the spectacles of his wrath to others , as others have beene to us : beloved , god hath a cause and a people in the world , which hee esteemeth more than all the world besides let us therefore owne gods cause and people : his side one day will prove the better side . i beseech you consider , what hurt have wee ever had by the reformation of religion ? hath it come naked unto us ? hath it not beene attended with peace and prosperity ? hath god beene a barren wildernesse to us ? hath not god beene a wall of fire about us ? which if hee had not beene , it is not the water that compasseth our iland could have kept us : so long as wee keepe christs truth , christ will keepe us : otherwise ( trust to it ) christ and his truth will leave us , no nation under heaven hath so much cause to say behold , as we have ; men are ready upon all occasions to be sensible of civill grievances , ( as in solomons time gold was as stones in the street ) but we should be sensible of the spiritual favours we enjoy ; if wee looke upon other kingdomes abroad , what nation under heaven hath the like cause to blesse god for religion , for prince , for peace , &c. as we have ? beloved , we cannot better deserve of our king , church , and state , than to give up our lives to god who hath thus blessed us ; the greatest enemies of a church and state , are those that provoke the highest majesty of heaven , by obstinate courses against the light that shineth in their owne hearts . it is seriously to bee considered what samuel saith to the people ; and therefore , if not for love of our selves , yet for the love of our king , religion , and state , let us take heed of provoking courses , and take heed of tyring the patience of god over-long ; to conclude all , it is prayer that gets , but thankfulnesse witnessed by obedience that keepes blessings ; and what can our thoughts devise , our tongues utter , or our lives expresse better than the praise of our good god that even loadeth us with his benefits ? that so god may delight still to shew himselfe unto us , in the wayes of his mercy , & think thoughts of love towards us , and dwell amongst us to the worlds end . finis . the chvrches visitation . discovering the many difficulties and tryalls of gods saints on earth : shewing wherein the fountaine of their happinesse consists : arming christians how to doe , and suffer for christ ; and directing them how to commit themselves , and all their wayes to god in holinesse here , and happinesse hereafter . preached in sundry sermons at grayes-inne , london , by r. s. d. d. london , printed by m. f. for r. dawlman , at the brazen serpent in pauls church-yard . 1634. the saints safety in evill times : manifested by s. paul from his experience of gods goodnesse in greatest distresses , out of , 2 tim . 4. 17 , 18. notwithstanding the lord stood with me , and strengthened me , that by me the preaching might be fully knowne , and that all the gent les might heare : and i was delivered out of the mouth of the lion. and the lord shall deliver mee from every evill worke , and will preserve me unto his heavenly kingdome ; to whom be glory for ever and ever ; amen . blessed saint paul , being now an old man , and ready to sacrifice his dearest blood , for the sealing of that truth , which hee had carefully taught ; sets downe in this chapter , what diverse entertainment hee found both from god and man in the preaching of it . as for men hee found they dealt most unfaithfully with him , when hee stood most in need of comfort from them . demas ( a man of great note ) in the end forsooke him : alexander the copper smith ( thus it pleases god torry his dearest ones with base oppositions of worthlesse persons ) did him most mischiefe : weaker christians forsooke him , &c. but mark the wisdome of gods spirit in the blessed apostle , in regard of his different carriage towards these persons . demas , because his fault was greater , by reason of the eminency of his profession : him hee brands to all posterity , for looking backe to sodom , and to the world , after hee had put his hand to the plough : alexanders opposing , because it sprung from extremity of malice towards the profession of godlinesse , him he curseth : the lord reward him , &c. weaker christians who failed him , from want of some measure of spirit and courage , tetaining still a hidden love to the cause of christ ; their names he conceales , with prayer , that god would not lay their sinne to their charge . but whilst paul lived in this cold comfort on earth , see what large encouragement had hee from heaven ? though all forsooke me , yet ( sayes he ) god did not for sake me , but stood by me , and i was delivered out of the mouth of the lion. and the lord will deliver me , &c. in the words , wee have ( in pauls example ) an expressing of that generall truth , set downe by himselfe , rom. 5. 3. and not onely so , but we glory in tribulations also , knowing that tribulation worketh patience . and patience experience : and experience hope , &c. so here , affliction breeds experience of gods mercy in our deliverance : & experience breeds hope of deliverance for the time to come : and both his experience and hope stirres him up to glorifie god , who was his deliverer : so that here offer unto us to be unsolded , 1. pauls experience of gods loving care of him , in his deliverance past . 2. his assured hope , built upon his experience , for the time to come : set downe in two branches : 1. the lord will deliver me frō every evill work . 2. he will preserve mee to his heavenly kingdom . 3. the issue hee maketh of both : as they flow from gods grace , so he ascribes him the glory of both : [ to whom be glory for ever and ever : amen . ] for the first ; i finde that most both ancient and moderne writers , by lion , understand ner● , that cruell tyrant , thirsty of blood ; especially of christians : some also understand it to be a provetbiall speech ; to expresse extremitie of danger ; both which are true : but if wee take the words in the just bredth of the apostles intent ; we may by lion , understand the whole united company of his crull enemies ; as david in many places hath the like : and by the mouth of the lion , the present danger he was in , by reason of their cruell malice . whence observe , 1. that enemies of the truth , are ( oft for power , alwayes for malice ) lions . 2. that god suffers his dearest children to fall into the mouthes of these lions . 3. that in this extremity of danger , god delivers them . for the second ; his hope built upon his experience ; both branches thereof hath its limitation and extent : the lord shall deliver me ; not from evill suffering , but from evill workes : this hee could boldly build on : he could not conjecture , what he should suffer ; because that was in the power of others : but he could build upon this , what god would give him grace to doe : and so he limits his considence ; he will deliver me from evill workes , and he will preserve me ; from what ? from da●ger ? from death ? no , here is the limitation : he will preserve me to his heavenly kingdome . he will not preserve me from death ; ( and yet he will doe that whilst i can doe his service by my life : ) but sure i am , hee will preserve me beyond death , to a state of security and happinesse : he will preserve me to his heavenly kingdome . and then for the third : after his experience , confidence , and hope wel built ; ( as his fashion is ) when his heart was once warmed ; he breakes our into thanksgiving , in the consideration of gods favours past , and to come : his tongue is large thereupon , and god hath the fruit of it : to whom be glory for ever : and lastly , he seales up all with the word , amen [ i was delivered out of the mouth of the lion , &c. ] beloved , by nature we are all lions and nothing will alter us , save the effectuall knowledge of christ : education may civilize , but not subdue : a sound knowledge of gods truth , hath a changing power : for ( when the spirit becomes tender , and when the heart , which lyes in a cursed estate , under and in danger of the wrath of a iust god , whose eye cannot spare iniquity unrepented of , is cited and affrighted effectually by the spirit of bondage ) it will cast downe , and pull sorrow from the strongst spirit ; making it melting and tender . againe , in this estate when the soule hath felt favour shining upon it ; when the eye is opened , to see the high prerogatives and exceeding riches of christ ; when we finde ourselves that we are delivered from the lions mouth ; wee cannot but shew that pity to others , which wee felt from god our selves . paul thirsts as eagerly after the conversion of others now , as ever he did for their blood before . the iaylor also , a man by nature , custome , and calling , hardened in the practice of cruelty ; yet after hee had felt the power of gods blessed truth , shewed forth those bowels of pitie , hee felt from christ , which were shut before . let us then be thankfull , that god hath changed us from being lions : and with meeknesse submit our selves unto gods ordinances : desiring him to write his law , not onely in our understandings , but in our very hearts and bowels ; that wee may not onely know , that we should walke harmelesse and full of good ; but be so indeed : resembling him by whom we hope to be saved , in a right serviceable plyablenesse to all duties of love . and because our impersect measure of mortification in this life , hinders us from a full content in one anothers communion ; let this make us the more willing to be translated to gods holy mount , where , being purged from all such lusts , as hinder our peace and love , we shall fully enioy one another , without the least falsenesse or distrust : then shall wee see totall accomplishment of these promises , which are but in part fulfilled in this life . that god suffereth his children to fall into the mouth of lions , or into some danger proportionable , where in they shall see no helpe from him is a truth cleare as the sunne : the history of the church in all ages shewes as much : was not christ in the mouth of the lion , so soone as borne , when her●d sought to kill him ? did not satan , and all the spirituall powers of hell daily come about him , like ramping & roaring lions ? and hath it not been thus with gods church from abel to this present , as appeares by the children of israel in egypt , at the redsea , and in their iourney to canaan , being invironed round about with cruell enemies , and dangers on every side , like daniel in the midst of lions . so farre god gave them up to the power of their enemies , that the wisest of the heathen iudged them a forlorne people , hatefull to god and men . for particular instances ; see iob and david , so neare , as there was but a step betweene them and death . besides god often awakens the consciences of his children and exerciseth them with spirituall conflicts ; their sins , as so many lions , stand up against them , ready to teare their souls : nay , rather then those that belong to god shall want that , which will drive them unto him ; god himselfe will bee a lion unto them , as unto ephraim , hosea 5. 14. which made david pray , o lord rebuke mee not in thine anger , neither chasten me in thy het displeasure . of all the troubles which a child of god undergoeth in his way to heaven , these bring him lowest ; when the body is vexed and spirit troubled , it is much : but when god ●rownes , when neither heaven nor earth yeelds comfort to a distressed soule , no evill in the world is like to this ; imagine the horrour and straits of such a soule ( when all things seeme against it , and it selfe against it selfe ) as neare to the paines of the very damned in hell . the reasons of this dispensation of god are , 1. because we are so desperately addicted to present things , and so prone to put con●idence in the arme of flesh ; that unlesse god driveth us from these holds ( by casting us into a perplexed estate ) wee shall never know what it is to live by faith in god alone , when all other props are puld away ; and when the streame of things seeme crosse unto us . that god therefore may traine us up to live the spirituall life of the just , ( which is by faith in him , ) when all else faile ; he suffereth us to fall into the lions mouth ; that so our prayers which are the flame of faith , may bee more ardent and peircing , rather cryes than words : why cryest thou unto me , faith god to moses ? when was this ? even when hee knew not what way to turne him . it was out of the depths that david cryed most earnestly unto god : and christ in the dayes of his flesh cryed unto god with strong cryes and teares in a deepe distresse , and was also heard in that which he feared : strong troubles force from the afflicted strong cryes : even experience shewes , in prosperity , and a full estate , how faint and cold the prayers and desires of men are . 2. besides , it is meet that the secrets of mens hearts should bee discovered : for when all is quiet , we know not the falsehood of our owne hearts . some over-value their strength as peter : others underprize themselves and of the gifts and graces of gods spirit in them , thinking that they want faith , patience , love , & . who yet , whē god calleth thē out to the crosse , shine forth in the eyes of others in the example of a meeke and faithfull subjection . the wisdome of god therfore judgeth it meet that there should bee times of sifting ; that both the church and our selves may know , what good or ill is in us : what soundnesse or loosenesse remaines in our hearts . when therefore we are wanting in fanning our selves ; god in love takes the fanne into his hand . it is likewife behoovefull , that false brethren may be discovered : afflictions are wel called tryalls ; because then it is known what metall men are made of : whether pure of reprobate silver : thinke it not strange then , when our estate seemes desperate : it is but with us after the manner of gods dearest ones ; why should we have a severed condition from them ? remember this , that god , as he suffers his children to fall into the lions mouth , so he delivers them out : and that hee never leaves his ( especially in extremity ) but in fit case of soule , to receive the greatest comfort , and to render him the greatest glory , for then it is knowne to be gods worke ; our extremity is his opportunity : god will especially shew himselfe at such a time , and make it appeare that the church stands not by mans strength : when christians are at a losse , and know not which way to turne themselves , then is god nearest hand and careth most for them . and this the lord doth both for the greater shame of those , that contrive mischiefe ; when they make themselves s●rest to bring their wicked plots and purposes to passe , then their designes are most frustrated . as also , to draw on others , not yet called : that they seeing gods immediate care over his church and children , may come in and obtaine like protection and deliverance . the manner how god delivereth his children out of the lions mouth , is divers : 1. by suspending their malice for the time : as in noahs arke , the fiercenesse of the wilde creatures was stopt by divine power , from preying upon the tamer : so the lions mouthes were stopt from preying upon daniel in the lions den. 2. by stirring up one lion against another ; as the persians against the baby lonians : grecians against persians : romancs against the grecians : and the other barbarous nations , as the gothes and vandals , against them : so whilst lions spit their fury one upon another , the sheepe are quiet . thus the turke , and other enemies have kept popish princes from raging , and tyrannizing over the church to the height of their malice . 3. by casting something unto these lions , to divert them another way from their intended prey ; as when a man is in danger , a dogge is cast unto the lion : thus when saul was ready to devoure david , the philistines made a breach upon him , invaded the land , and turned his fury another way . 4. by altering and changing lions to be lambes : as when paul was set upon havock and mischiefe , god , by changing his heart , gave the churches cause to glorifie god for him ; of whom before they were most affraid . 5. god shewes himselfe a lion to these lions ; by breaking their teeth and jaw-bones , striking them with sudden and fearefull judgement ; as herod and the persecuting emperors : and as in 88 , when god with his foure windes fought for us against the enemies of his truth , 6. by making them lions to themselves : witnesse achit●phel , saul , and other such like enemies of gods children . 7. againe , god maketh them friends , without changing their disposition by putting into their hearts some conceit for the time , which inclineth them to favour , as in nehemiah , god put it into the kings heart to favour his people : esau was not changed , onely god for the time changed his affections to favour iacob so god puts it into the hearts of many , ( groundedly naught ) to favour the best persons . 8. lastly , god maketh his owne children sometimes lions to their adversaries : for the image of god shining in his children , hath a secret majesty in it , and striketh an awe upon wicked men : so pharaoh at length could not endure to see moses and aaron any more : and foelix trembled whilst paul disputed of temperance and judgement . thus we see the lord knows how to deliver his , and can if he will ; and will doe it in their extremities , when is most ●or his glory , his peoples comfort , and confusion of his owne and their enemies : never despaire therefore of thy selfe , or the church of god : it shall rather than faile breed in the lions den : paul salutes the philippians from the church in caesars house , a place ( in appearance ) little fitter for a church , than hell it selfe : what though things seeme past recovery abroad ? when they are at the worst , then are they nearest mending . when the taske of brick was doubled by pharaoh upon israel ; then came moses to worke out their deliverance : when the iewes heard newes of their liberty to returne from captivity , they were as those that dreamed ; they could not suddenly beleeve it , it seemed so strange a thing in that their hopelesse estate . learne wo then , from this dealing of god with his people , in the midst of all extremities to alleage unto god the extremitie we are in : helpe lord , for vaine is the helpe of man : is a prevailing argument . alledge the pride of enemies ; the presumption of those that feare not god , &c. and that hee onely can give issue from death when he will : and as god brings us to heaven by contraries , so let us in one contrary beleeve another ; hope against hope ; in misery , looke for mercy : in death for life : in guiltinesse for forgivenesse . learne to wrastle with god , when he seemeth thy enemy ; oppose unto god his former dealings , his nature , his promise , &c. iob had learned this , though he kill me , yet will i trust in him . be of iacobs resolution , i will not leave hold of thee , untill i get a blessing : whatsoever wee are stript of , let us never forsake our owne mercy . this one word , i despaire ; takes a ●ay god , and christ all at once : we must remember , our sinnes are the sinnes of men , but mercy is the mercy of god. god will never leave us , but be with us whilst we are with him . the world , and all comforts in it , leave a man when they can have no more use of him , nor hee of them ; satan leaves his sworne vassals at their wits end , when he hath brought them into danger : but blessed be for ever our gracious god ; then of all other times he is nearest to helpe us , when we stand most in need of him . he was never nearer moses , than when moses seemed furthest from comfort : never nearer iacob , than when heaven was his canopie , and a stone his pillow : never nearer ioseph , than when in prison . ionas , then in the belly of the whale , for god went downe with him : never nearer paul , than when in the dungeon : a christian is not alone , when left alone : not forsaken , when forsaken : god and his angells supply them the want of other comforts . is it not a greater comfort that a prince should come in person to a subject , and cheare him up , than send a meaner man ? and whence is this to me , ( said elizabeth ) that the mother of my lord should come unto me ? is it not the greatest comfort to a christian soule , when god in want of meanes , comes immediately himselfe unto us , and comforts us by his spirit ? for in defects of second causes comforts are ever sweetest : therefore in all extremities , let us wait and hope still for mercy : if the vision stay ( saith habakkuk ) wait , for it will come . this is a maine difference betwixt the child of god , and a person destitute of sound grace : for the child of god in extremitie recovers himselfe ; as david after a great conflict gets still the upper hand : yet my soule keepe thou silence unto god : for god is yet good to israel : as if hee should say , though when i look upon my present outward condition , i stagger , yet when i consider more deepely of his dealing , i am resolved ; god is good to israel : thus after much tossing , they get up upon that rock which is higher than they but those , who are not upright-hearted , in any great extremity sinke downe with despaire , as heavy bodies to the center of the earth , without stop . the reason is , in their best estate they never were acquainted with relying upon god , but bore themselves up with fleshly helpes , which being taken away , they must needs fall down right : but a sincere christian in midst of his flourishing estate acquainteth himself with god , and sets not his heart upon present things : iob sayes , that which he feared in his best case , that ●efell unto him : therefore they can rest upon gods mercy , when other props are taken away . yet there be divers degrees of upholding us when we are at a spirituall losse : for usually in what measure we , ( in the times of our peace and liberty ) inordinately let loose our affections ; in that measure are wee cast downe , or more deeply , in discomfort : when our adulterous hearts cleave to outward things more than becomes chas● hearts , it makes the crosse more sharpe and extreame : for , that which is not enjoyed with overmuch pleasure , is parted withall without overmuch griefe . but for , spirituall extremities , oftentimes the strongest feele them with quickest sense ; for god herein respects not alwayes sinnes past , or more , or lesse measure of grace , as in iobs case , who could without much distemper of soule , endure extremities of body and estate , but when god wrote bitter things against him ; presently he begins to sinke , and but begins onely : for when hee was at worst , he stayes himselfe upon his redeemer , to the glory of gods grace , and shame of the devill : thus sometimes god makes his children triumph , whom he sets as champions in defiance of satar . they in weaknesse thinke they shall utterly faile and perish , but their standing our in greatest conflicts shewes the contrary . but to come to that , which i intend chiefly to insist on ; the lord shall deliver me from every evill worke , &c. wherein we may see ; 1. the author of his safety ; 2. the deliverance it selfe . the author is the lord : no lesse then an almighty power is necessary to deliver from any evill worke . for such is our inclinablenesse to joyne with temptation ; such the malice and strength of our enemy ; so many bee the snares , and so cunningly spread in every thing we deale withall ; that whatsoever delivereth us , must bee above satan and our owne evill hearts ; more wise , more powerfull , more gracious to preserve us ; than any adverse power can be to draw us unto evill workes : in which case , well said moses ; when god in his wonted glorious presence refused to goe along with them o ( saith moses ) if thou go● not with us , carry us not hence . [ deliver ] supposeth danger possible ; or present : beloved , our lives are such , as stand in need of perpetuall deliverance . our estate here is waving : the church lives alwayes in tents , & hath never any hope of rest , untill the day of triumph : therefore , after forgivenesse of sinnes , followes , lead us not into temptation : because though sins past be forgiven , yet we are in danger to be led into temptation : let none promise a truce to himselfe , which god promiseth not ; if satan and our corruptions joyne , we cannot be quiet : after sinnes of youth , we are in danger of sinnes of riper age ▪ for though by grace in some sort sinne be subdued , yet ( untill it be wholly mortified ) there will be some stirring up , untill that which is imperfect in us be abolished . but i hasten to that which followes : the lord will deliver me from every evill worke . whence ( from the forme of the argument ) observe , that , we ought to reason with god from former experience , to future ; yea it is a binding argument with god : he loves to be sued , and pressed from former mercies , and suffers them to be bonds unto him : men will not doe so , because their fountaine is soone drawne drie ; but god is a spring that can never be emptied : as he was able to helpe in former time , so hee is also for the time to come : he is alwayes , i am , jehovah ; alwayes where he was , his arm is not shortened ; what hee hath done heretofore , he can do now . we should therefore register gods favours ( ●hich is the best use wee can put out memories to ) and make them so many arguments to build upon him for time to come , as david : the lord , that delivered me ( saith he ) out of the pawe of the lion , and out of the pawe of the beare , will deliver me out of the hand of this philistine . oh were we but acquainted with this kinde of reasoning with god , how undaunted would we bee in all troubles ? we should bee as secure for the time to come , as for the time past , for all is one with god ; wee doe exceedingly wrong out owne soules , and weaken our faith by not minding of gods favours . how strong in faith might old men be , that have had many experiences of gods love ; if they would take this course ? every former mercy sho●ld strengthen our faith for a new : as conquerours , whom every former victory incourageth to a new conquest : so old favours should helpe us to set upon god afresh . but what is the limitation here ? from every evill worke : which words we will first touch a little severally , and then consider more particularly of them sometimes god speakes of duties as they issue from man ; because indeed the will is mans from whence the duty comes ; and therefore the scripture speakes , as though the duty came from us , because the powers are ours from whence they spring . sometimes the scripture speakes of holy duties as they issue from a higher power ; from god : so here ( the lord will deliver me from every evill worke ) he meanes , that god would stirre up his heart to a care to avoid evill workes . we are agents and patients in all we doe : we are agents , because the powers are ours ; we are patients ; because the lord doth all . now it is the language of the holy ghost for the most part ▪ when he speakes of good duties ▪ to goe to the fountaine ; especially when faith is to bee strengthened . but how doth god deliver ? by keeping us from occasions ; or by ministring strength , if occasions be offered : by giving occasions of good ▪ and by giving a heart to entertaine those occasions . he preserves us from evill works by planting the graces of faith , and of feare in us , whereby wee are preserved ; and by peace which guards our soules from despaire ; and tumultuous thoughts ; yea hee preserves us from evill workes , through faith unto his heavenly kingdome . in a word , god preserves his children by making them better : by weakning corruptions by his spirit , stirring up a cleare sight and hatred of the same in them : and by withdrawing occasions which might prevaile over us , and by keeping us from betraying our selves unto them : by chayning up satan , untill our strength be such as may incounter him ; a great mercy it is , though little thought on , that god lettet● not loose satan upon us every moment ; how should this stirre us up with david to thankfulnesse and dependance upon god. he delivers also wicked men from dangers ; ( not out of any love to their persons , but ) because he hath some base service for them to undertake , to exercise the patience of his children , and vexe others better than themselves , which is not fit for godly men to doe : they are onely gods rod , and their deliverance is no preservation , but a reservation to worse mischiefe ; it is not a bettering deliverance . but god delivers his , graciously , not onely from danger , but from those evill workes they are subject to fall into in their danger ; it is not ill , to suffer ill , but to doe ill . for , doing ill makes god our enemie ; suffering ill doth not : doing ill staines and defiles the soule , and blemisheth the image of god in us ; suffering ill doth none of this : doing ill ●inders communion and acquaintance with god ; suffering ill doth not : god is more immediately acquainted with the soule in suffering ill . doing ill is the cause of all i●s ; suffering ill , comes from doing ill : the ill of sinne , is the ill of ils , because it is evill it selfe , and the cause of all other evills whatsoever : we may thanke our ill in doing , for our ill in suffering ; and therefore the apostle is well assured what he sayes , the lord will deliver mee from every evill worke , not from every inward infirmity and weaknesse , but from every evill worke that is scandalous and offensive to him . it is an aggravation of ill when it is manifested ; for then it either taints orgrieves others . indeed so soone as the resolution of the soule hath passed it , when the will resolves on such a thing , it is done , both in good and evill , before god. but in regard of the world , and of the church we live in ; the bringing of the worke upon the stage ( as it were ) is an aggravation of evill ; because ( besides the hurt which is done to evill men ) good men are either hurt or vexed at it . therefore the apostle saith , the lord will deliver me from every evill worke . this a christian should especially labour for , that god in all things would keepe him free from sin . yea this differenceth a christian from another man ; take a carnall man when hee is like to fall into danger , he studies how to get out of suffering evill , not how to prevent doing evill ; hee plots , devises , and intangles himselfe in his owne wit , and makes the matter worse by equivocation , and such like sinfull courses , as we might learne from the papists , if we had not enough from our owne breast . but pauls care was to be delivered from evill workes : for a man indeed is never overcome ( let him be never so vexed in the world by any ) till his conscience be crackt . if his conscience and his cause stand upright , he prevailes still , in all these things wee are more than conquerors , saith the apostle . the meaning is , sufferings cannot quell our courage , they cannot staine our conscience , they doe not hurt the cause , but it gets victory in despight of them : so that our courage is undaunted , and our conscience abides unstained : let it be our care therefore , to take heed of evill workes . looke into the world and see what is the care of most men we converse with , oh , if they can get such a place , if they can get such an estate ! i , but it cannot be had without finful abasement , without cracking of conscience , and unlawfull engagement : o say they , it is no matter , god will pardon all , i care not so i may have my wish ; this is the heart of many gracelesse persons that are not led with heavenly respects . but take a christian , and he had rather beg , doe any thing in the world , than doe a thing unworthy his profession , unbeseeming the gospell , or that high calling whereunto hee is called . shall such a man as i doe this ? hee will not , and therefore his care is to take heed of ill workes : for then he is sure to have god his friend , who hath riches and honour enough for him , because the earth is the lords and the fulnesse thereof : this is the care of a judicious wel instructed christian . but marke the ( extent ) from every evill worke : saint pauls care is not for one or two , but that god would keepe him from every evill worke . why so ? because he that truly hates one sinne , will hate all the kinds of it , both come from the same love of god : he that loves god as he should , will hate whatsoever god hates : and have respect to all gods commandements ( as the psalmist speakes ) partiall obedience , is indeed no obedience at all : for he that obeyes one , and not another , obeyes not simply because of the commander to yeeld obedience unto him : but onely to satisfie his owne corrupt nature , picking and choosing what pleases himselfe , which belongs not to an inferiour , but to a superiour to doe : and therefore , such make themselves gods , in that they single out easie things that doe not oppose their lusts , which are not against their reputation , &c. and therein perhaps they will supererogate , and doe more than they need , onely because they will have a compensation with god , that he should quit with them for other things : i have done that , and therefore he must beare with mee in this . oh , but there is no compensation here ; a man is never so straitned but he may escape without sinne : there is no pretence will serve : but we must abstaine from every evill worke : satan keepes many men in his snare by this , and so he hath them safe in one sinne , hee cares not : therefore he will suffer them to heare , read , and pray , &c. holding them fast in one raigning sinne , wherein hee will let them alone till the time of some great affliction , or death ; and then he will roare upon them . oh beloved , wee cannot provide worse for our owne soules , than to cherish a purpose of living in any one sin , for that is enough for the devill to hold his possession in us by , and at the houre of death to claime us for his owne . if wee regard any iniquity in our heart , the lord will not heare our prayers , i beseech you therefore let us labour to have cleare consciences , freeing our selves from a purpose to live in any sinne ; that in all our slips and failings we may say with an honest heart my purpose was not to do this , but to refraine from wickednesse . againe , he speakes of this for the time to come ; the lord will deliver me from evill : a true christian is as carefull to avoide sinne for the time to come , as to bee freed from the guilt of sinnes past . iudas may desire to have his conscience freed from former sinnes , but indas cannot desire to be a good man for the time to come . nothing argues a good conscience more than this . the most wicked wretch that breathes , may desire to have his conscience stilled , and yet never have any purpose or power to abstaine from sinne ; but like a dogge ( after he hath disgorged himselfe ) returne to his vomit againe . true repentance is a turning from former evills , to a contrary good . our griefe no further yeelds comfort of sound repentance , then it hath care attending for prevention of sinne ; according to that which christ said to the woman taken in adultery , goe , and sinne no more , and as david prayes purge me o lord and cleanse me ( but withall ) establish me with thy free spirit for the time to come : as if hee should say , lord i know it is not in man to order his owne wayes , i desire not the forgivenesse of my sinnes , that there by i might with more liberty offend thy majesty , but with pardoning grace , i begge preventing grace ; no false heart can move such a desire as this to god a gracious heart that prayes aright , prayes as well that god would preserve him from future sinne , as forgive him his former sinnes . it is a ridiculous thing of the papists , to make confession of a sinne which they meane to commit ; as some late traitors confessed such and such things which they were to act , & were straight absolved for it : so your cursed duelists that will pray and repent when they meane presently to fall one upon another . is this repentance , when a man is inveigled with the sin hee meanes to commit : and cannot overcome himselfe in the case of revenge ? doe these men thinke they repent ? no certainely , repentance is of sinnes past , and the carriage of every true christian is to avoide evill for the time to come . againe , it is here a perpetnated act ; the lord will deliver me still from every evill worke : whence you see that in every evil worke we are tempted to , we need delivering grace , as to every good worke assisting grace . indeed our whole life ( if we look upwards ) is nothing but a deliverance , but if we looke to our selves , it is nothing but danger and a warfare ; and therefore wee have need of a deliverance . how little a temptation turnes over a great man ? as sometimes a little winde turnes over your mighty gallies . we see this in david and salomon , and ( if god leave us to our selves ) even the strongest man in the world , how soone is he overturned ? in the midst of sinsull occasions , how ready are wee to joyne with them , and betray our owne soules ? but from the whole , take it as it comes from god altogether , the truth is thus much , that a christian , who is privy to his own soule , of good intentions to abstaine from all ill for the present , may presume that god will assist him against all ill workes for the time to come . i say a christian that hath his conscience telling him , that he meanes to be better , and is not in league with any sin , may beleeve this for the time to come , that god will keepe him from evill workes . i speak this , because many who are yet sinners , thinke it in vaine to strive ; for they shall never bee better . what doest thou talke man ? hast thou a minde to be better ? god will meet thee one time or other : is thy will at liberty ? he that gives thee the will , will also give thee the deed : is not this the promise that god will deliver thee from every evill worke ? and therefore away with all discouragements . o but there are sonnes of anak mighty giants , that molest mee ; my sinnes are as so many giants to stop my proceeding , i shall never be● better : say not so ; nay , rather thou wilt not be better : thou art in league with some secret sinne , thy heart riseth against those that reprove thee of it , thine owne conscience tells thee that thy heart is naught : for if thou wouldst set thy selfe to obey god in truth , assuredly he would deliver thy soule . and therefore the apostle to prevent such doubts , speakes of deliverance from evill workes , as comming from god. but some may object , we sin every day ; and if we say we have no sinne , wee deceive our selves , and the truth is not in us . you must not understand this phrase legally in the vigor of it ; as that god will deliver us from every ill thought , or rising in the heart , or from every outward slip and failing , &c. but by every evill worke , the apostle meanes , every reproachfull sinne that breakes the peace of our conscience , that swallowes up a mans salvation ; from such kinde of sins that bring a staine and discredit unto a mans profession , that wound his soule , and may discourage others , the lord will deliver his ▪ he will keepe them from greater sinnes altogether , and from being in league with lesser . you know in falls there are severall degrees , there is a slip , a falling , and a falling on all foure , ( as we say ) a flat falling : now god will deliver his children from falling so fouly . nay , sometimes he will deliver them from evill workes , by not delivering them from evill workes : hee will deliver from great ill workes , by letting them alone in losser ill workes . god delivers from evill divers wayes , he delivers from falling into ill , and he delivers out of ill when we are fallen , he delivers from ill likewise by supporting us : nay , which is more , he delivers from ill workes by ill workes . how is that ? how doe physitians deliver from an apoplexie ● from a letharg●e ? is it not by casting the sicke person into an ague , to awaken that dull sicknesse : so god to cure the conscience of a man , when he sees him in danger of security by those soule-killing sinnes , pride , covetousnesse , loosenesse , hypocrisie , and the like , suffers him sometimes to fall into lesse offences , to awake his conscience , that being rouzed up he may fly to gods mercy in christ : so infinite is gods care this way that he will deliver either from ill workes , or from the evill of ill workes ; or if hee deliver not from ill workes , yet hee will deliver us from worse workes by those ill workes : austin saith , i dare presume to say , it is profitable for some men to fall : if a man be of a proud peremptory disposition , or of a blockish , dull , and secure nature ; it is good he should bee acquainted what sin he carryes in his breast , where his corruptions are , &c. that so he may know himselfe and his danger the better . i beseech you make use of this , to helpe your faith and thankfulnesse ; when we are delivered from evill workes , it is god that doth it : the consideration whereof mee thinkes should strengthen our faith against satan and all his fiery darts , and incourage us to set confidently upon any corruption , that we are moved to by others , or our owne naturall inclination ; it is gods enemy , and it is my enemy : it is opposite to gods will , and it is an enemy to my comfort ; god will take my part against that which is opposite to him , he hath promised me to assist me against every evill worke by his holy spirit . a christian is a king , and hee hath the triumphing spirit of christ in him , which will prevaile over all sinne in time . but some poore soule may object ; alas , i have beene assaulted by such a corruption a long time , in a grievous manner , and am not yet delivered from it . god doth by little , and little purge out corruption , as every stroke helpes the fall of the oak , the first stroke helpes forward : so every opposing of corruption ( never so little ) helpes to root it out , and it is weakned by little and little , till death accomplish more mortification : but to proceed , god doth not onely deliver from evill workes , but preserves us to his heavenly kingdome . we must take [ preserve ] here in its full bredth he preserves us whilst he hath any worke for us to doe in this life ; and when he will have us live no longer , he will preserve us to heaven : howsoever by death he takes us away , yet even then the lord still preserves us . hee will preserve us in our outward estate , by himselfe , and by under-preservers , for there be many such under god : as angels that are his ministring spirits , and magistrates who are the shields of the earth , they may preserve under god ; and likewise ministers that are the chariots and horsemen of israel ; and good lawes , &c. but god is the first turner of the wheele , we must see him in all other preservers whatsoever . and therefore the apostle in the language of the holy ghost , and of canaan , saith here : the lord will preserve me . and rather than a man shall miscarry when god hath any thing for him to doe , god will worke a miracle . the three men could not be burned in the fire , god so suspended the force thereof : daniel could not bee devoured of the greedy lions , &c. rather than gods purpose shall faile , that a man should perish before the time that god hath allotted him , the lions shal not devoure , and the fire shall not burn ; god hath measured our glasse and time even to a moment , and as our saviour christ ( out of knowledge of this heavenly truth ) saith , my time is not yet came : so let us know that till 〈◊〉 houre comes , all the devils in hell cannot hurt one haire of our head : and this is a wondrous ground of confidence , that we should carry our selves above all threatnings , and above all feares whatsoever . thou canst doe nothing except it were given thee ( saith christ ) to bragging pilate , who boasted of his power : alas , what can all the enemies of gods people doe except god permit them ? if a king or a great man should say to an inferiour , goe on , i will stand by thee and preserve thee , thou shalt take no harme : what an incouragement were this ? oh but when god shall say to a christian , walke humbly before me , keepe close to my word , be stedfast in the wayes of holinesse , feare not man , you are under my protection and safeguard , what an incouragement is this to a beleeving soule . but put case wee cannot bee preserved from death , ( for so it was here with the apostle , hee dyed a bloody death ) why let us observe his blessed carriage in all this , and doe likewise : i regard not that , saith hee , doe your worst , god will preserve me still . so it should be the bent of a christians soule to come to god with this limitation , in his faith and in his prayer : lord if thou wilt not deliver me from suffering ill , preserve me from doing ill : if thou wilt not preserve mee from death , preserve me from sinfull workes . this we may build on , that either god will preserve us in life , or if we die , he will preserve us in death to his heavenly kingdome . and sometimes god preserves by not preserving from death : for indeed death keepes a man from all danger whatsoever ; hee is out of all gun-shot when he is once dead : death is a deliverance and a preservation of it selfe , it sends a man to heaven straite , and therefore the apostle knew what he said , the lord will preserve mee to his heavenly kingdome . that is , he will preserve me til i be possest of heaven , hee will goe along with me in all the passages of my life : he will cary me through all , and bring mee thither at last . as the angell that strooke off peters bolts , shined in the prison , and carryed him out into the city : so god by his spirit , shines into our soules , and carryes us through all the passages of this life , never leaving us till he have brought us to his heavenly kingdome . and not to open unto you things that are beyond my conceit , much more my expression ; what a state this heavenly kingdome is , unto which s. paul hoped to be preserved : observe briefely thus much , 1. it is a kingdome ; of all conditions the freest : 2. the most glorious : 3. the most abundant in all supplies : 4. it is a heavenly kingdome : 5. it is an everlasting kingdome . things the neerer the heavens they are , the purer they are ; 1. heaven is a most holy kingdome , no uncleanenesse can enter there . 2. it is a large kingdome , and 3. an everlasting kingdome . other mens kingdomes determine with their persons ; perhaps they may live to out-live their glory in the world ; as nero did ( the king that paul was under now , when hee wrote this epistle ) who came to a base end : but this kingdome can never be shaken : gods preservation shall end in eternall glory . here is a speciall ground to gods children of perseverance in weldoing : what , doth god undertake , even from himselfe to deliver us from evill works which might indanger our salvation , and to preserve us untill he have put us into heaven ? where is the popish doctrine of falling away then ? oh but i may sin and so fall away : i , but god will deliver us from evill workes , he takes away that objection : hee that keepes heaven for us , keepes us for heaven , till he have put us into possession of it ; we are kept ( we are guarded as the word is ) by the power of god to salvation . salvation is kept for us , and we for that ; if we indanger heaven any way , it is by ill workes , and god keepes us from them : what a most comfortable doctrine is this . but to adde a second , against that foolish , vaine , and proud point of popish merit ; we see what a straine they are in : first before conversion , they will have merit of congruitie , that it befits the goodnesse of god , when we doe what we can , that we should have grace . 2. when wee are in the state of grace , they will have merit of condignity ; but how can that be , when as free grace runnes along in all ? god preserves us from evill workes , and preserves us to his heavenly kingdome of his meere love and mercy ; where then is the merit of man ? indeed , wee doe good when we doe good , but god inables us : wee speake to the praise of god , but he opens our mouth : we beleeve , but god draws our heart to it : as austin sayes , we move , but god moves us . i beseech you observe further here : how compleat gods favours are to his : he deales like a god : that is , fully , and eternally with his children . if he deliver , it is from the greatest evill ; if he preserve , it is to the greatest good ; who would not serve such a master ? o the basenesse of the vile heart of man , that is a slave to inferiour things , and affraid to displease men , never considering what a blessed condition it is , to be under the government of a gracious god , that will keepe us from ill ( if it be for our good ) for ever ; outwardly from evill workes , inwardly from the terrors of an il conscience ; that will preserve us here in this world , and give us heaven when we have done . i beseech you let this compleate and full dealing of god quicken us to a holy courage and constancy in his service . and see here a point of heavenly wisdome : to looke ( when we are in any danger ) with the apostle to the heavenly kingdome . when we are sicke , look not at death ; paul cared not for that , but sayes he ; the lord will preserve me to his kingdome . hee looked to the bank of the shore as a man that goes through a river , hath his eye stil on the shore so the apostle had his eye fixed upon heaven stil , i beseech you therefore in all dangers and distresses whatsoever ( if you would keepe your soules without discouragements , as you should ) bee much in heaven in your thoughts , minding the things above , and conversing with god in your spirits . look to the crowne that is held out to us : let our mindes be in heaven before our soules . it is a wondrous helpe to our weakenesse in the time of trouble , not to thinke ; i am full of paine , i must be turned into the grave , and rot , and what shall become of me then , &c. away with this carnall reasoning it much weakens faith and damps the hearts of christians . againe , how doth this arme the soule with invincible courage in any trouble : god may call mee to trouble , but he will preserve me in it that i shall not staine my conscience ; what a ground of patience is this ? patience is too meane a word : what a ground of joy and triumphing is it ? we rejoyce under the hope of glory . rom. 5. 2. a christian should triumph in soule over all evills whatsoever , and be ( as the apostle faith ) more than a conqueror ; considering that god will be present with him all his life long and after that bring him to an everlasting kingdome : what an incouragement is this ? heaven is holy , and shall we not fit our selves for that blessed estate . there is much holinesse required for heaven : the sinfull , wicked , malicious , poysonfull world , layes reproaches upon holinesse ; but without it no man shall see god. doth that man beleeve he shall obtaine a heavenly kingdome , who never sits himselfe with holinesse for it ? oh no : faith and hope have this efficacie ( in the breast ) wheresoever they are , to frame the heart to the thing beleeved . if i beleeve a kingdome to be where righteousnes and holinesse dwelleth ; this beliefe forceth me to carry my selfe answerable to the state there . and therefore ( saith the apostle ) our conversation is in heaven , from whence we looke for the savioure , &c. because he was assured of heaven , therefore he conversed as a citizen of heaven before he came there . hee praised god , kept himselfe undefiled of the world , and conversed with the best people ; every way he carryed himselfe ( as much as earth would suffer him ) as they do● in heaven . certainly , he that hath the hope of a heavenly kingdome , is pure as christ ●s pure : he endeavours and aimes to be holy as god is holy who hath called him . faith is of efficacy to conforme a christians carriage to the likenesse of him whom he beleeves to be so excellent . and therefore they are insidels and have no saving faith , prophane persons ; who live in sinnes that staine their consciences , and blemish their conversation : not beleeving that there is a heaven . deceive not your selves , neither whoremongers , nor adulterers , nor extortioners , &c. shall inherit the kingdome of god. doe men who live in these sinnes ( without remorse ) thinke to come to heaven ? as though they should come out of the puddle to heaven ? no , no , away you workers of iniquity , i know you not , faith christ. let no man cherish presumptions of a heavenly kingdome ; except hee abstaine from all sinnes against conscience ; the apostle when hee would urge to holiness of life , uses this argument if you be risen with christ , seeke those things that are above , where christ is at the right hand of the father . well , let us oft ( i beseech you ) present unto our soules the blessed condition to come , which will be effectuall to quicken and stirre us up to every good duty , and comfort us in all conditions whatsoever . what will a man care for crosses , and losses , and disgraces in the world , that thinkes of a heavenly kingdome ? what will a man care for ill usage in his pilgrimage , when he knowes he is a king at home ? wee are all strangers upon earth , now in the time of our absence from god : what if we suffer indignities , considering that we have a better estate to come , when we shall be some body ? what if wee passe unknowne in the world ? it is safe that we should doe so : god will preserve us to his heavenly kingdome , and all that we suffer and endure here , it is but a fitting for that place . david was a king annointed many yeares ere hee was actually possessed of his kingdome ; but all that time betweene his annointing and his investing into the kingdome ; it was a preparing of him , by humility , that he might know himselfe ; and learne fitnesse to govern aright : so wee are apointed kings as soone as we beleeve : for when we beleeve in christ who is a king , priest , and prophet , wee communicate with his offices : we have the same blessed anointing powred on our head , and runnes downe about us . but we must be humbled by crosses , and fitted for it , wee must bee drawne more out of the world , and bee heavenly minded first . would you know some rules of discerning whether heaven belongs to you or not ? in brief doe but remember the qualification of them that must reign : those that labour daily to purge themselves of all pride and self-confidence : that see no excellencie in the creature , in comparison of heaven : that see a vanity in all outward things , which makes them humble in the midst of all their bravery : those that see themselves empty of al , without gods favour : the poore in spirit &c. theirs ( saith christ ) is the kingdome of heaven . 2. faith makes us kings , because thereby wee marry the king of heaven : the church is the queene of heaven , ●and christ is the king of heaven . where this grace is in . truth , happines belongs to that soule . 3. those that are kings have a●royall spirit ; the hopes of a yong prince puts into him a great deale of spirit , otherwise perhaps above his disposition . so all that are kings , have a royall spirit in some measure , which naiseth them above all earthly things , and maketh them see all other things to bee nothing in comparison of christ , to bee but drosse and dung , as holy s. paul saith . those therefore that are slaves to their base justs , to riches , honour , pleasure , &c. know not what belongs to this heavenly kingdome . what doe men thinke to reigne in heaven , when they cannot raigne over their owne hase corruptions ? wee see david prayes to god for an inlarged spirit , that hee might bee capable of the best things ; and certainely those that have this knowledge are of a spirit above the world more excellent than their neighbours as the wiseman saith . you cannot shake them with offers of preferment , or with feares : they will not venture their hope of eternity for this or that base earthly thing , they are of a more royall spirit than so . i beseech you therefore let us discerne of our spirits , what they are ; whether god hath stablished us with a free spirit or not : the kingdome of heaven is begunne upon earth , the doore whereby wee must enter in , is here . those graces must be begunne here which must fit us for happinesse hereafter , as the stones of the temple , were first hewne and then laid upon the temple , so wee must bee he wne and fashioned here , ere we can come thither : those that are not fitted and squared now , must never thinke to be used of god as living stones of his temple then . a word now of pauls use of all , and so i conclude : to whom be glory for ever and ever . when he had mentioned the heavenly kingdome , and set himselfe by faith ( as it were ) in possession of it ; hee presently beginnes the employment of heaven ; to praise and glorifie god : even whilst hee was on earth . for faith stirres us up to doe that which wee shall doe when we obtaine the thing beleeved : it is called the evidence of things not seene ; and makes them ( as it were ) present to the soule . because when we are in heaven ( indeed ) we shall doe nothing else but praise god. faith apprehends it , as if he were now there ( for all is sure to faith , god having said it , who will doe it ) and sets the soule upon that employment here , which it shall have eternally with god hereafter . it is therefore christian wisdome , to fix our soules on good meditations , to have them wedded to good thoughts , to have those praeclar as cogitationes , be●itting christians , that may lead us comfortably in our way to heaven : let a man thinke of gods deliverances past , and that will strengthen his faith for the future deliverances : let him thinke of future deliverances , and that will lead him to a kingdome , to praise god : and this praising of god will stretch his soule , for●ver and for ever : as if there were no time sufficient to glorisie god , that is so excellent and glorious . what a blessed condition is this , to have gods spirit warming our soules and perfuming our spirits with holy ejaculations , continually putting us upon the employment of heaven , till at length it hath safely brought us thither . here then is the use of al uses : what is the former use which paul makes of the experiēce of gods deliverāce ? the lord hath delivered me ; aud therefore he will deliver me : but what use doth he make of this , that god will deliver him ? to glorisie god : here is the end of all ends , to praise god ; happy wee when gods end and our end meet together . hee hath made all for his owne glory , and when wee with a single eye can ayme at that too , what a sweet harmony is there ? to direct us in this duty in praising god , let us with paul ( for i goe no surther than the text leads me ) seriously meditate on gods mercies , both past and to come ; nothing moves thankfulnesse more than this . a christian when hee lookes backwards hath comfort ; and when he lookes forward , he sees comfort still : for preservation , and kingdomes , and crownes abide for him . if a man would praise god therefore , let him consider how graciously god hath dealt with him : hee hath delivered me already by jesus christ , from sinne and eternall wrath ; and he will deliver mee from every evill worke to come , that may indanger my salvation . thinke of these things , and see whether your hearts can bee cold and dead or no ; see if your spirits can be streightned . certainely both heart and mouth will be full , thou canst not but say in the apprehension of gods mercies : to him bee glory for ever . 2. consider the kindes of favours thou receivest , they are either positive or privative : spirituall , or temporall . positive , the lord will preserve me : privative , the lord will deliver mee from every evill worke . temporall , the lord in this life will keepe me : spirituall , he will deliver me from the power of sin : eternall , hee will preserve mee to his heavenly kingdome . thinke forward or backwards : outward or inward : spirituall or temporall : where ever you looke , tell me if you can doe otherwise then breake out with the holy apostle , in the praises of so good a god. and 3. thinke of the greatnesse of all these : the greatnesse of the deliverance from sinne , and damnation . the apostle to make himselfe the more thankfull , saith ; he was delivered out of the mouth of the lion : he had large apprehensions of gods goodnesse ; so should we , beloved , consider the greatnesse of the misery we are in by nature , being slaves of satan , in danger to slip into hell every moment ; and when god hath secured us from this , thinke of the greatnesse of the benefit , a heavenly kingdome . when we think not only of the benefits , but of the greatnesse of them ; it is a wondrous incouragement to bee thankfull . labour then to have a due and high esteeme of every mercy . god hath brought us out of darknesse into marvellous light , saith the apostle ; great is the mystery of godlinesse , and the unsearchable riches of his grace , he had not words bigge enough to expresse gods goodnes : oh the heighth , and bredth , and depth , and length of his love . when we consider these dimensions , our thankfulnesse must be answerable . againe , if you would bee thankfull ; labour to have humble spirits , to see god in all things , and then you will sacrifice to him alone ; not to thy parts , and graces , friends , abilities , &c. the meeke are fit to pray to god , seeke the lord yee meeke of the earth ; and an humbled meeke soule is the fittest to praise god of any other ; he that knowes he is worthy of nothing , will blesse god for any thing : he that knowes he hath nothing in himselfe , will be thankfull for the least measure of grace : an humble soule is a thankfull soule . we see it was pauls disposition here ; he gives all to god , which makes him so breake out in praising his name . againe , if wee would bee thankfull ( as paul here ) and beginne heaven upon earth ; labour to be assured of salvation , and perseverance in thy christian course . the papists that speake against assurance and perseverance , kill prayer and praising of god. shall a man praise god for that which he doubts of ? i cannot tell whether god will damne me or not , perhaps i am but fitted as a sheepe to the slaughter , &c. how shall a man praise god for any blessing hee enjoyes , when these thoughts are still with him ? how shall a man praise god for salvation , when perhaps he shall not come to it ? how shall a man praise god for that which perhaps he may fall from , before hee die ? when perhaps hee is gods to day , and may be the devills to morrow ? how can there bee a hearty thankes , but when a man can say , the lord will deliver me from every evill work , that by mine owne weaknesse , and satans malice , i may occasionally fall into , betwixt this and heaven ? therefore if we would praise god as we should , let us worke our hearts to labour after assurance of gods favour , let us redeeme our precious time , and every day set some time apart to strengthen our evidences for heaven , which will set us in a continuall frame to every good worke . thus wee see out of pauls example , how we should be disposed here , to be in heaven before our time . for , undoubtedly he who praiseth god is so much in heaven , as he is given to thankfulnesse ; for hee is in that imployment now , which shall be there altogether . but how long doth he desire that god should have glory ? for ever and ever . a christian should have the extent of his desires of gods glory , carried to eternity . upon what ground ? because god intends him glory for ever and ever : a christian that is assured of his salvation , is assured that god will eternally glorisie him : he knowes that christ is king for ever : he knowes that christ is a priest for ever : he knowes that the state and condition that he is kept for , is everlasting , it is an inheritance immortal and unde●iled , that fadeth not away : and therefore he saith , hath god eternall thoughts of my good ? and is christ an eternall head ? an eternall king to rule me both in lise and in death ? surely i will extend my desires of his glory as farre as hee extends his purpose to doe me good . now his purpose to doe mee good is for eternity , and my desire that he may have glory , shall be ●or eternity , world withont end . this is the disposition of a gracious soule , not that god may be honoured by him alone ; but of all . to whom be praise ( not by me ) but by all ; i am not sufficient enough to praise him : to him be praises in the churches throughout all ages for ever : david had not largenesse enough in himselfe to blesse god ; and therefore hee stirres up his spirits , and all within him to praise his holy name , as if all were too little to set out the glory of gods infinite goodnesse , mercy , wisedome , and power ; those gracious attributes , that shew themselves glorious in bringing man to salvation , and in governing the church . learne this duty therefore : if we will make good to our owne soules , that we are in the state of grace , we must plot for eternity , and indeavour to lay a ground and foundation , that the church may flourish for eternitie . no man can warrant himselfe to be a good christian , but he that labours to have the church and common wealth flourish ; to have a happy kingdome , happy government , and happy lawes : not onely to have the church in his owne familie , but that the church may flourish in those that stand up when we are gone the way of all flesh : and therefore to declare the minde of god , and his favours to us , and our children , that they may strengthen their experience , with their fathers experience , and say to god , thou art the god of my fathers , therefore be my god ; those that are called to places of dignity , should consider that it is required at their hands to labour , that there should be meanes to continue religion , even to the worlds end ( if it may be ) and to stoppe all the breaches in this kinde . and if it were possible , it were to be wished that there were set up some lights in all the darke corners of this kingdome , that might shine to those people that sit in darknesse , and in the shadow of death . one way is , to have a care that there be no breaches made upon the sound doctrine that is left unto us , and hath beene sealed up by the blood of so many martyrs . wee had it dearely , it hath beene taught by our forefathers , and sealed with their blood ; & shall we betray it ? no , let us labour to deliver it to our posterity , from hand to hand , to the comming of christ ; and then wee shall in effect ( and not in word onely ) doe that which paul saith here , labour to glorifie god for ever and ever , both in the church , and in heaven . surely those that will glorifie god in heaven , hee will have them so disposed , to glorifie him on earth . it is a dangerous thing when persons are naught ; wee see what comes of it ( especially if they be great : ) it is said of manasseh when god had forgiven him his sinne , yet afterwards god plagued the kingdome for the sinnes that manasseh committed : how can this bee ? because he by his sinne ( though he repented , himselfe ) yet set the kingdome in an evill frame . and no question but hee had naughty principles : and among people that are given to licentiousnesse , if there bee any thing in great men , it will goe to posterity after them . so that when governours are naught , they are not onely a poison to the church and state , while they live , but the mischiefe of it is , after and after still . and so it is in the best things , if the governour be good , hee layes a foundation of good for the kingdome in time to come , as well as for his owne time . how will it shame a man when he shall thinke , i doe these things now , but what will posterity thinke of me ? what will be the remembrance of it when i am gone ? then my name will stinke . the wicked emperour nero , was of this resolution whē he should die : let heaven and earth mingle together , saith he , when i am gone : he knew himselfe to bee so naught , and that he should be so evill spoken of , that he wished there were no posterity , but that the world might end with him . so it is the wishes of those that are wretches themselves , and that lay a foundation of wretched times after ; they wish that heaven and earth may mingle , that no man might censure them when they are gone . what a shamefull condition is it for men to gratifie a number of unrulie lusts , and give such sway to them , as to doe ill while they live , and to lay a foundation of misery for after-times . on the contrary , what a good thing is it ( like iosi●● and nehemiah ) to bee full of goodnesse while wee live ? and to lay a foundation of happinesse and prosperity to the church and state when we are gone ? what a happy thing is it when a man is gone , to say , such a man did such a thing ? he stood stoutly for the church , for religion , he was a publique man ; he forgat his owne private good , for the publique ; he deserved well of the times wherein hee lived . what a blessed commendation is this ( next to heaven ) to have a blessed report on earth ? and to carry such a conscience , as will comfort a man that he hath carryed himselfe well , and abounded in well doing . i beseech you let us thinke of this ; for ever and ever : it is not enough that we be good in our times that are circumscribed to us ; but as god hath given us immortall soules , and preserves us to immortall glory , and a crowne of immortality : so let our thoughts and desires be immortall , that god may be glorified in the church world without end . oh what a sweet comfort will it be when we are on our death-bed , to thinke what we have done in our life times ? then all our good actions will come and meet together , to comfort and refresh our soules . the better to incourage us to glorifie god while we are here ; and to lay a foundation to eternize his glorie for the time to come ; consider , i. gods gracious promise : those that honour me i will honour . if we had inlarged hearts to honour god , god would honour us ; he hath passed his word for it . if a king should say so , o how would we be set on fire ? how much more when the king of kings saith it . 2. consider , that wee honour our selves , when wee honour god ; nay , the more we honour god , the more we are bound to god ; for it is from him that wee honour him : the sacrifice comes from him , as well as the matter for which we sacrifice . hee found a ramme for abraham to sacrifice : hee gives the heart to be thankfull : the more wee are thankfull , the more we shall be thankfull , and the more wee ought to bee thankfull for our thankfulnesse . the more wee praise god , the more we should praise him ; for it is the gift of god : when god sees we honour him , and frame our selves that we may be such as may honour him , by emptying and disabling our selves to be sufficient to doe him any service ; he will bestow more upon us ; as men cast seed upon seed where there is fruitfull ground , but they will sow nothing upon a barren heath : so the more we set our selves to doe good in our places , the more we shall have advantage thereunto ; and the more wee doe good , the more we shall doe good . when god sees wee improve our talents so well that he trusts withall , he will trust us with more . againe , consider ; our glorifiing and praising god , causeth others to doe so ; which is the main end wherefore wee live in this world ; it is the imployment of heaven , and we are so much in heaven , as wee are about this worke : and when god gives us hearts to glorifie him here , it is a good pledge that he will afterward glorifie us in heaven . who would lose the comfort of all this , to be barren , and yeeld to his base unbeleeving dead heart ? to save a little here ? to sleepe in a whole skin ? and adventure upon no good action ? who would not rather take a course that hath such large encouragements attending it both in life and death . i beseech you thinke of these things . christ ere long , will come to be glorified in all those that beleeve : he will come to be glorified in his saints . our glory tends to his glory ; shall we not glorifie him all we can here , by setting forth his truth , by countenancing his children and servants , by doing good , and deserving well of ingratefull times we live in ? let men bee as unthankfull as they will , we looke not to them , but to the honour of god , the credit of religion , the maintenance of the truth , &c. let men be as they will be , base , & wicked , enemies to grace and goodnesse ; we doe it not to them , but to god. consider this , will christ come from heaven ere long to bee glorified in us , and shall not we labour to glorifie him , while we are here ? hee will never come to be glorified in any hereafter , but those that glorifie him now . as we looke therefore that he should be glorified in us , and by us , let us glorifie him now : for so he condescends to vouchsafe to be glorified in us and by us , that the may also glorifie us . saint paul saith , the wife is the glory of the husband ; what meanes he by this ? that is , she reflects the graces of a good husband ; if he be good , shee is good , she reflects his excellencies . so let every christian soule that is marryed to christ , be the glory of christ , reflect his excellencies ; be holy as he is holy ; fruitsull , as he was , in doing good ; meeke and humble as he was ; every way be his glory : and then , undoubtedly when he comes to judge us , he will come to bee glorified in us , having beene before glorified by us . beloved , these and such considerations should set us on worke how to doe christ all the honour wee can : as david saith , is there any of ionathans posterity alive , that i may doe good unto them for his sake ? so considering we shal beso glorified by christ , and that hee will doe so much for us in another world ; wee should enquire , is there any of christs posterity here , any of his children in this world that i may doe good unto them ? is there any way wherein i may shew my thankfulnesse , and i will doe it ? let us consider that wee shall bee for and ever glorified ; the expression of it is beyond conceit , wee shall never know it til wee have it . let this ( i beseech you ) stirre us up to study how wee may bee thankfull to god , set forth his glory , and deserve wel of the church and times wherein wee live . god hath children , and a cause in the world which hee dearely loves , let us owne the same , and stand for it to the uttermost of our power , maugre all the spight and opposition of satan and his wicked instruments . the lord in mercy settle these truths upon our hearts , and incourage us in his most holy way . finis . christ is best : or , s. pavls strait . a sermon prea ched at the funerall of mr. sherland , late recorder of northampton . by r. sibbs . d. d. master of katherine hall in cambridge , and preacher of grayes-inne , london . psal. 42. 2. my soule thirsteth for god , for the living god , when shall i come and appeare before god ? london , printed by m. f. for r. dawlman , at the brazen serpent in pauls church-yard . i634 . christ is best . phil. 1. 23 , 24. for i am in a strait betweene two , having a desire to depart , and to bee with christ which is best of all ; neverthelesse to abide in the flesh , is most needfull for you . the apostle paul here , had a double desire , one in regard of himselfe , to be with christ ; another out of his love of gods church and people , to abide still in the flesh , and betweene these two hee is in a great straite not knowing which to choose ; but the love of the church of christ tryumphed in him , above the love of his owne salvation ; so as he was content out of selfe-deniall to want the joyes of heaven for a time , that hee might yet further comfort the people of god. in the words you have , 1. s. pauls straites , 2. his desires that caused them , as in regard of himselfe , which was to bee with christ ; so in respect of the church of god , which was to abide still here . 3. the reasons of both , 1. to be with christ , is farre better for mee . 2. to abide in the flesh , more needfull for you : and 4. his resolution upon all , being willing for the churches good still to abide here , rather than goe to heaven and enjoy his owne happinesse . s. pauls soule was as a shippe betweene two windes , tossed up and downe , & as iron between two loadstones drawne first one way , then another ; the one loadstone was his owne good to bee in heaven , the other was the good of gods people to abide still in the flesh . observe hence , that the servants of god are oftentimes in great straits ; some things are so exceeding bad , that without any deliberation or delay at all we ought presently to abominate them , as satans temptations to sinne , to distrust , despaire , &c. some things also are so good that wee should immediately cleave unto them , as matters of religion and pietie , there should be no delay in these holy businesses ; deliberation here argues weaknesse . some things ( againe ) are of an ambiguous and doubtfull nature requiring our best consideration , such was pauls strait in this place ; he had reasons swaying him on both sides , and such is the happy estate of a christian that whatsoever hee had chosen , had beene well for him , onely god who rules our judgements will have us to make choise ; god might have determined whether paul should live or die , , but he would not without pauls choice ; that which is good is not good to us , but upon choice and advice ; when god hath given us abilities to discourse and examine things hee will have us make use of them , and therefore the apostle useth reasons on both sides ; it is better to die for me , it is better to live for you , &c. wicked men have their deliberations and their straits too , but it is with the rich man in the gospell , what they shall doe ? how they may pull downe their barnes and build bigger ; &c. their maine strait is at the houre of death , live they cannot , die they dare not , there is so much guilt of sinne upon their consciences , they know not which way to turn themselves ; oh what fearefull straits will sinne bring men into ? but the apostle was straitned in an higher nature than this , whether it were better for the glory of god ( which he aimed at above all ) for him to goe to heaven and enjoy happinesse in his owne person , or to abide still for the comfort of gods saints on earth . the ground of this difficulty and straite , was his present desire , i have a desire . desires are the immediate issue of the soule , the motion and stirring of the same to something that likes it ; when there is any thing set before the soule having a magneticall force , as the loadstone to draw out the motions thereof , we call that , desire , though for the present it enjoyes it not . s. pauls desire was , 1. spirituall , not after hapinesse so much as holinesse ; oh miserable man that i am ( saith he ) who shall deliver me from this body of death , his desire of death was to be freeed from the body of sinne more than to be taken out of the flesh , and his desire of holines to have christs image stamped on his soule , was more than of eternall happinesse ; nature cannot doe this , it s a worke above the flesh , for that will not heare of departing , but rather bids god and christ depart from it . 2. this desire came from a tast of sweetnesse in communion with christ ; and those desires that most ravish the soule in apprehension of heavenly things are ever the most holy ; s. paul knew what a sweet communion christ was . 3. it was a constant desire , he doth not say i desire , but i have a desire , i carry the same about me , and that carryes mee to a love of christ and his members . 4. it was efficacious , not a naked velleity , not a wish of the sluggard , i would , and i would , but a strong desire carrying him even through death it selfe to christ : desires thus qualified are blessed desires , as where wee soe vapours arise , there are springs usually below them , so where these desires are , there is alwayes a spring of grace in that soule ; nothing characterizeth a christian so much as holy and blessed desires , for there is no hypocrisie in them . i desire to depart . there must be a parting and a departing ; there must be a parting in this world with all outward excellencies , from the sweet enjoyment of the creatures ; there must be a parting between soule and body , between friend and friend , and whatever is neare and deare unto us , all shall determine in death . and there must be a departing also , here we cannot stay long , away we must , we are for another place . oh that we could make use of these common truths ! how farre are wee from making a right use of the mysteries of salvation , when we cannot make use of common truthes which wee have daily experience of ? holy moses considering the suddennesse of his departure hence , begged of god to teach him to number his dayes that he might apply his heart unto wisedome . death is but a departing , which word is taken from loosing from the shore , or removing of a ship to another coast ; wee must all be unloosened from our houses of clay and bee carryed to another place , to heaven ; paul labors to sweeten so harsh a thing as death by comfortable expressions of it , it is but a sleep , a going home , a laying aside our earthly tabernacle , to teach us this point of heavenly wisdome , that wee should looke on death as it is now in the gospell , not as it was in the law and by nature , for so it is a passage to hell and lets us in to all miseries whatsoever . some things are desireable for themselves as happinesse and holinesse , some things are desirable not for themselves , but as they make way to better things , being sowre , and bitter to nature themselves , as physicke is desired not for it selfe , but for health ; wee desire health for it selfe , and physick for health , so to be with christ is a thing desirable of it selfe , but because we cannot come to christ but by the darke passage of death , saith paul , i desire to depart that so my death may be a passage to christ , so that death was the object of s. pauls desire so farre as it made way for better things . i desire to depart , and to bee with christ. to be with christ that came from heaven to be here on earth with us , and descended that we should ascend , to be with him that hath done and suffered so much for us , to be with christ that delighted to be with us , to be with christ that emptyed himselfe , and became of no reputation , that became poore to make us rich , to be with christ our husband now contracted here , that all may bee made up in heaven , this was the thing paul desired . why doth he not say , i desire to be in heaven ? because heaven is not heaven without christ , it is better to be in any place with christ than to be in heaven it selfe without him , all delicacies without christ are but as a funerall banquet , where the master of the feast is away , there is nothing but solemnnesse : what is all , without christ ? i say the joyes of heaven are not the joyes of heaven without christ ; he is the very heaven of heaven . true love is carryed to the person ; it is adulterous love , to love the thing , or the gift more than the person , s. paul loved the person of christ , because hee felt sweet experience that christ loved him ; his love was but a reflection of christs love first , he loved to see christ , to embrace him , and enjoy him , that had done so much and suffered so much for his soule , that had forgiven him so many sins , &c. the reason is , because it is best of all ; to be with christ is to be at the spring-head of all happines , it is to be in our proper element , every creature thinkes it selfe best in its owne element , that is the place it thrives in , and enjoyes its happinesse in ; now christ is the element of a christian . againe , it is farre better ; because to bee with christ is to have the marriage consummate , is not marriage better than the contract ? is not home better than absence ? to be with christ is to be at home ; is not triumph better than to be in conflict ? but to be with christ is to triumph over all enemies , to be out of satans reach ; is not perfection better than imperfection ? here all is but imper●ect , in heaven there is perfection , therefore that is much better than any good below ; for all are but shadowes here , there is reality ; what is riches ? what are the worme-eaten pleasures of the world ? what are the honours of the earth , but meere shadowes of good ? at the right hand of christ are pleasures indeed , honours indeed , riches indeed ; then is realitie . if wee speake of grace , and good things , it is better to bee with christ than enjoy the graces and com●orts of the holy-ghost here ; why ? because they are all stayned , and mixed , here our peace is interrupted with desertion , and trouble , here the joyes of the holy ghost , are mingled with sorrow , here the grace in a man is with combate of flesh , and spirit , but in heaven there is pure peace , pure joy , pure grace ; for what is glory but the perfection of grace ; grace indeed is glory here , but it is glory with conflict ; the scripture calls grace glory sometimes , but it is glory with imperfection ; beloved , perfection is better than imperfection , therefore to be with christ is farre better . and is it much farre better to die , that we may be with christ , than to live here a conflicting life ? why should we then feare death , that is but a passage to christ ? it is but a grimme servant that lets us into a glorious pallace , that striks off our bolts , that takes off our rags that wee may bee clothed with better robes , that ends all our misery , and is the beginning of all our happinesse , why should we therfore be affraid of death ? it is but a departure to a better condition ? it is but as iordan to the children of israel , by which they passed to canaan , it is but as the red-sea by which they were going that way ; therefore we have no reason to feare death : of it selfe it is an enemy indeed , but now it is harmelesse , nay now it is become a friend , amicable to us , a sweet friend ; it is one part of the churches joynture , death all things are yours saith the apostle , paul and apollos , life and death , death is ours and for our good , it doth us more good than all the friends we have in the world , it determines and ends all our misery , and sinne ; and it is the suburbs of heaven , it lets us into those joyes above . it is a shame for christians therefore , to bee affraid of that that paul here makes the object of his desire . but may not a good christian feare death ? i answer , not ; so farre as a christian is led with the spirit of god , and is truly spirituall : for the spirit carryes us upward ; but as farre as wee are earthly and carnall , and byassed downward to things below , wee are loath to depart hence ; in some cases gods children are affraid to die , because their accounts are not ready , though they love christ , and are in a good way , yet notwithstanding because they have not prepared themselves by care , as a woman that hath her husband abroad and desires his comming , but all is not prepared in the house , therfore she desires that he may stay awhile ; so the soule that is not exact , that is not in that frame that it should be in ; saith , oh stay awhile that i may recover my strength , before i goe hence and bee no more seene ; but as farre as wee are guided by the spirit of god , sanctifying us , and are in such a condition as we should be in , so farre the thoughts of death ought not to be terrible to us , nor indeed are they . beloved , there is none but a christian that can desire death ; because it is the end of all comfort here , it is the end of all callings and employments , of all sweetnesse whatsoever in this world . if another man that is not a christian , desire heaven , he desires it not ( as heaven ) or to ●e with christ ( as christ ) he desires it under some notion sutable to his corruption : for our desires are as our selves are , as our aymes are ; no carnall worldly man , but hath carnall worldly aymes ; a worldly man cannot goe beyond the world , it is his spheare ; a carnall man cannot goe beyond the flesh , therefore a carnall man cannot desire heaven , a man that is under the power of any lust , can desire nothing but the satisfying of that lust , heaven is no place for such ; none but a child of god can desire that : for if we consider heaven , and to bee with christ , to be perfect holines , can he desire it that hates holinesse here ? can he desire the image of god upon him that hates it in others and in himselfe too ? can he desire the communion of saints , that ( of all societies ) hates it the most ? can he desire to be free from sinne , that ingulfes himselfe continually in sinne ? he cannot , and therefore as long as he is under the thraldome , and dominion of any lust he may desire heaven indeed , but it is onely so farre as he may have his lusts there , his pleasures , honours , and riches there too ; if he may have heaven with that , he is contented : but alas , brethren , heaven must not be so desired , s. paul did otherwise , he desired to be dissolved to be with christ , hee desired it as the perfection of the image of god , under the notion of holinesse and freedome from sin , as i said before . which is farre better . againe , we see that god reserves the best for the last , gods ●a●t workes are his best workes , the new heaven and the new earth , are the best ; the second wine that christ created himselfe was the best ; spirituall things are better than naturall ; a christians last is his best . god will have it so for the comfort of christians , that everyday they live , they may think , my best is behinde , my best is to come , that every day they rise , they may thinke , i am nearer heaven one day than i was before , i am nearer death , and therefore nearer to christ , what a solace is this to a gracious heart ? a christian is a happy man in his life , but happyer in his death , because then he goes to christ , but happiest of all in heaven , for then hee is with christ. how contrary to a carnall man , that lives according to the sway of his owne base lusts ? he is miserable in his life , more miserable in his death , but most miserable of all after death ; i beseech you lay this to heart , mee thinkes considering that death is but a way for us to be with christ , which is farre better , this should sweeten the thinking of death to us , and we should comfort our selves daily that we are nearer happinesse . but how shall we attaine this sanctified sweet desire that paul had , to die and be with christ ? let us carry our selves as paul did , and then we shall have the same desires ; s. paul ( before death ) in his life time , had his conversation in heaven , his minde was there , and his soule followed after ; there is no mans soule comes into heaven , but his minde is there first . it was an easie matter for him to desire to bee with christ , having his conversation in heaven already ; paul in meditation was where he was not , and he was not where he was , he was in heaven when his body was on earth . 2. againe , s. paul had loosed his affections from all earthly things , therefore it was an easie matter for him , to desire to be with christ , i am cruci●ied to the world and the world is crucified to me , &c. if once a christian comes to this passe , death will be welcome to him ; those whose hearts are fastened to the world , cannot easily desire christ. 3. againe , holy s. paul laboured to keepe a good conscience in all things , herein i exercise my selfe to have a good conscience towards god and men , &c. it is easie for him to desire to be dissolved , that hath his conscience sprinkled with the blood of christ , free from a purpose of living in any sinne ; but where there is a stained , defiled , polluted conscience , there cannot be this desire : for the heart of man naturally , as the prophet saith , casts up myre and dirt , it casts up feares , and objections , and murmurings , and repinings : oh beloved , wee thinke not what mischiefe sinne will do us when we suffer it sease upon our consciences ; when it is once written there with the claw of a diamond , and with a pen of iron , who shall get it out ? nothing but great repentance and faith , applying the blood of christ , it is no easie matter to get it off there , and to get the conscience at peace againe ; and when conscience is not appeased , there will be all clamours within , it will feare to appeare before the judgement ●ea● ; a guilty conscience trembles at the mention of death . therefore i wonder how men that live in swearing , in loosenesse , in filthinesse , in deboisednesse of life , that labour to satisfie their lusts and corruptions , ( ● wonder how they ) can thinke of death without trembling , considering that they are under the guilt of so many sinnes ; oh beloved the exercising of the heart to keepe a cleare conscience , can onely breede this desire in us to depart , and to bee with christ : you have a company of wretched persōs ( proud enough in their owne conceits , and censorious , nothing can please thē ) whose whole life is acted by satan joyning with the lusts of their flesh , and they do nothing but put stings into death every day , and arme death against themselves , which when once it appeares , their con●cience , which is a hell within them , is wakened , and where are they ? they can stay here no longer , they must appeare before the dreadfull iudge , and then where are all their pleasures , and contentments , for which they neglected heaven , and happinesse , peace of conscience , and all : oh therfor let us walke holily with our god , and maintaine inward peace all we can , if we desire to depart hence with comfort . 4. againe , paul had got assurance that he was in christ by his union with him ; i live not saith he , but christ lives in mee : therefore labour for assurance of salvation , that you may feele the spirit of christ in you , sanctifying , and altering your carnall dispositions to be like his , i know whom i have trusted , saith he ; he was as sure of his salvation as if he had had it already . how few live , as if they intended any such matter as this , assurance of salvation , without which how can we ever desire to be dissolved , and to be with christ ? will a man leave his house , though it bee never so meane , when hee knowes not whither to goe ? will a man leave the prison when he knows he shall be caryed to execution ? oh no , he had rather bee in the dungeon still ; so when there is guilt on the soule , that it is not assured of salvation , but rather hath cause to feare the contrary : can it say , i desire to depart , and bee with christ , & c ? no ; they had rather abide in the flesh still , if they could for ever , for all eternitie ; therefore if we would come to pauls desire , labour to come to the frame of the holy apostles spirit , he knew whom he had beleeved , he was assured that nothing could separate him from the love of god , neither life , nor death , nor any thing whatsoever could befall him . 5. paul had an art of sweetning the thoughts of death , hee considered it onely as a departure from earth , to heaven , when death was presented unto him as a passage to christ , it was a easie matter , to desire the same ; therefore it should be the art of christians , to present death as a passage to a better life , to labour to bring our soules into such a condition , as to thinke death not to bee a death to us , but the death of it selfe , death dyes when i die , and i beginne to live when i die ; it is a sweet passage to life , we never live till wee die . this was pauls art , hee had a care to looke beyond death , to heaven , and when he looked upon death he looked on it but as a passage to christ , so let it bee our art and skill ; would we cherish a desire to die , let us looke on death as a passage to christ , and looke beyond it to heaven : all of us must goe through this darke passage to christ , which when we consider as paul did , it will be an easie matter to die . i come now to the next words , neverthelesse to abide in the flesh is more needfull for you . this is the other desire of paul that brought him into this straite , he was troubled whether he should die , which was farre better for himselfe , or live , which was more needfull for them , but the love of gods people did prevaile in holy s. paul , above the desire of heaven , and the present enjoying his owne happinesse . oh the power of grace in the hearts of gods children , that makes them content to be without the joyes of heaven for a time , that they may doe god service , in serving his church here upon earth . observe hence , that the lives of worthy men ▪ especially magistrates , and ministers are very needful for the church of god. the reason is , because gods manner of dispensation is , to convey all good to men , by the meanes of men like our selves for the most part ; and this hee doth to knit us into a holy communion one with another , therfore it is needful that holy men should abide ; in regard of the church of god ▪ their lives are very usefull . if we consider good , the great benefit , that comes by them , wee shall easily yeeld to this ; for what a deale of sinne doth a good magistrate stoppe and ●inder ? when there were good iudges and good kings in israel , see what a reformation there was : antichrist could not come in when the romane empire flourished , though now the romane empire hinder the fall of antichrist , because antichrist hath given her the cup of fornication , and they are drunke with the whores cup ; but at the first it was not so . beloved , whilest good magistrates and good ministers continue in a place , there is a hinderance of heresies , and sinne , &c. if they bee once removed , there is a floodgate opened for all maner of sin , and corruption to breake in at . yea there is abundance of good comes in by gracious persons . 1. by their counsell and direction ; the lips of the righteous feed many . 2. by their reformation of abuses , by planting gods ordinances , and good orders , whereby gods wrath is appeased ; they stand in the gappe and stop evill , they reforme it and labour to stablish that which is pleasing to god. 3. gracious persons , in what condition soever they are , cary the blessing of god with them ; wheresoever they are , god and his blessing goes along with them . 4. they doe a great deale of good by their patterne , and example , they are the lights of the world , that give ayme to others in the darknesse of this life . 5. they can by their prayers binde god , ( as it were ) that he shall not inflict his judgements , they doe a world of good by this way , a praying force and army is as good as a fighting army . moses did as much good by prayer , as the soldiers in the valley when they fought with amelek ; they are favorites with god in heaven , therefore s. paul saith , it is needfull for you that i abide in the flesh : gracious men are publique treasures , and store-houses wherein every man hath a share , a portion ; they are publique springs in the wildernesse of this world to refresh the soules of people ; they are trees of righteousnesse that stretch out their boughs for others to shelter under , and to gather fruit from : you have an excellent picture of this in daniel , in the dreame of ne●●chadnezar ; the magistrates there are compared to a great tree , where in the birds build their nests , and the beasts shelter themselves ▪ so a good magistrate especially if he bee in great place , is as a great tree , for comfort and shelter ; oh beloved , the lives of good men are very usefull . a good man ( saith the philosopher ) is a common good , because as soone as ever a man becomes gracious , hee hath a publique minde as he hath a publique place , nay , whether he hath a publick place or no , he hath a publique minde ; it is needfull therefore that there be such men alive . if this be so , then we may lament the death of worthy men , because wee lose part of our strength in the losse of such , gods custome being to convey much good by them , and when there is scarcity of good men , we should say with micah , woe is mee , the good is perished from the earth : they keepe iudgements from a place , and derive a blessing upon it , howsoever the world iudgeth them , and accounts them not worthy to live yet god accounts the world unworthy of them , they are gods iewels , they are his treasure , and his portion , therefore we ought to lament their death and to desire their lives ; and we ought to desire our owne lives , as long as we may be usefull to the church , and be content to want heaven for a time : beloved , it is not for the good of gods children that they live ; as soone as ever they are in the state of grace they have a title to heaven , but it is for others ; when once we are in christ , we live for others not for our selves ; that a father is kept alive , it is for his childrens sake ; that good magistrates are kept alive , it is for their subjects sake ; that a good minister is kept alive out of the present enjoying of heaven , it is for the peoples sake , that god hath committed to him to instruct , for as paul saith here , in regard of my owne particular , it is better for mee to bee with christ. if god convey so much good by worthy men to us , then what wretches are they that maligne them , persecute them , &c. speake ill of those that speake to god for them ? doth the world continue for a company of wretches , a company of prophane , blasphemous , loose , disorderly livers ? oh no , for if god had not a church in the world , a company of good people , heaven and earth would fall in pieces , there would bee an end presently ; it is for good people ( onely ) that the world continues , they are the pillars of the tottering world , they are the stakes in the fence , they are the foundation of the building , and if they were once taken out , all would come downe , there would bee a confusion of all , therefore those that oppose and disquiet gracious and good men , are enemies to their owne good , they cut the bough which they stand on , they labour to pull downe the house that covers themselves , being blinded with malice , and a diabolicall spirit : take need of such a disposition , it comes neare to the sinne against the holy ghost , to hate any man for goodnesse ; because perhaps his good life reproacheth us , such a one would hate christ himselfe if he were here , how can a man desire to bee with christ , when hee hates his image in another ? therefore if god convey so much good by other men that are good , let us make much of them , as publick persons , as instruments of our good ; take away malice , and pride , and a poisonfull spirit , and all their good is ours : what hinders that wee have no good by them ? pride , and an envious spirit , &c. a second thing that i observe hence is this ; holy and gracious men that are led by the spirit of god can deny themselves , and their owne best good , for the churches benefit . they know that god hath appointed them as instruments to convey good to others , and knowing this they labour to come to pauls spirit here , to desire to live , to have life in patience , and death in desire in regard of themselves ; for it were much better for a good man to bee in heaven out of misery , out of this conflicting condition with the devill and devilish minded men . the reason is , because a good man as soone as he is a good man , hath the spirit of love in him , and love seeketh not its owne but the good of another , and as the love of christ and the love of god possesseth , and seizeth upon the soule , so selfe-love decayes ; what is gracious love , but a decay of selfe-love , the more selfe-love decayes , the more we deny our selves . againe , gods people have the spirit of christ in them , who minded not his owne things ; if christ had minded his owne things where had our salvation beene ? christ was content to leave heaven , and to take our nature upon him , to be emanu●l , god with us , that we might be with god for ever in heaven ; hee was content not onely to leave heaven , but to be borne in the wombe of a virgin , he was content to stoope to the grave ; he stooped as low as hell , in love to us . now where christs spirit is , it will bring men from their altitudes , and excellencies , and make them to stoope , to serve the church , and account it an honour to bee an instrument to doe good ; christ was content to be accounted not onely a servant of god , but of the churches , my righteous servant , &c. those that have the spirit of christ , have a spirit of selfe-deniall of their owne , we see the blessed angells are content to be ministring spirits for us , and it is thought to bee the sinne of the devil , pride , when he scorned to stoope , to the keeping of man an inferiour creature to himself . the blessed angells doe not scorne to attend upon a poore child , little ones : a christian is a consecrated person , and he is none of his owne , he is a sacrifice as soone as he is a christian , he is christs , he gives himselfe to christ , and as he gives himselfe so he gives his life , and all to christ , as paul faith of the corinths , they gave themselves and their goods to him ; when a christian gives himselfe to christ , he gives all to christ : all his labour and paines , and whatsoever hee knowes that christ can serve himselfe of him for his churches good , and his glory ; he knowes that christ is wiser than he , therefore hee resignes himselfe to his disposall , resolving , if he live , he lives to the lord ; and if he die , he dies to the lord ; that so , whether he live or die , he may be the lords . oh beloved , that we had the spirit of s. paul , and the spirit of christ to set us a worke , to doe good while we are here , to deny our selves ; oh it would bee meate and drinke as it was to our blessed saviour christ , to doe good all kinde of wayes ; consider all the capacities and abilities wee have to doe good , this way , and that way , in this relation , and that relation , that we may bee trees of righteousnesse , that the more we beare , god will mend his owne trees , hee will purge them and prune them to bring forth more fruit , god cherisheth fruitfull trees : in the law of moses , when they besieged any place , he commanded them to spare fruitful trees : god spares a fruitfull person till hee have done his worke ; we know not how much good one man may doe though he be a meane person , sometimes one poore wise man delivereth the citie , and the righteous delivereth the iland ; wee see for one servant ioseph , potiphars house was blessed . naaman had a poore maid-servant , that was the occasion of his conversion . grace will set any body aworke , its puts a dexterity into any though never so meane , they carry gods blessing wheresoever they goe , and they bethinke themselves when they are in any condition to doe good , as he saith in hester god hath called mee to this place , perhaps for this end : wee should often put this quaere to our selves , why hath god called me to this place ? for such and such a purpose . now that wee may bee fruitfull as paul was , let us labour to have humble spirits ; god delights in an humble spirit , and not in a proud spirit , for that takes all the glory to it selfe , god delights to use humble spirits , that are content to stoope to any service for others , that thinkes no office too meane . 2. get loving hearts , love is full of invention , how shall i glorifie god ? how shall i doe good to others ? how shall i bring to heaven as many as i can ? love is a sweet and boundlesse affection , full of holy devices . 3. labour to have sufficiency in our places , that you may have abilitie to doe good : oh , when these meet together , abilitie and sufficiencie , and a willing , a large , and gracious heart and a fit object to do good too : what a deale of good is done then ? 4. and when we finde opportunitie of doing any good , let us resolve upon it , resolve to honour god , and serve him in spight of flesh and blood : for we must get every good worke that we doe out of the fire , as it were ; we must get it out with travaile , and paines ; wee carry that about us that wil hinder us , let us therefore labour to have sincere aymes in that we doe to please god , and then resolve to doe all the good we can . to stirre us up to bee more and more fruitfull in our places , let us consider wee live for others , and not for our selves when wee are good christians once . it was a good speech of that godly palsgrave , great grandfather to him that is , ( frederick the godly they called him ) when he was to die , satis vobis ( saith he ) i have lived hitherto for you , now let me live for my selfe ; we live here all our life for others , therefore let us think while we live how we may doe most good in the church of god. for encouragement hereunto consider , god will undertake to recompence all the good we doe , to a cup of cold water ; we shall not lose a sigh , a groane , for the church , god would account himselfe dishonoured if it should not be rewarded , hee hath pawned his faithfulnesse upon it ; hee is not unfaithfull to be unmindfull of your good workes . nay , wee have a present reward and contentment of conscience : as light accompanies fire , so peace and joy accompanie nie every good action ; all is not reserved for heaven , a christian hath some beginnings of happinesse here , when he doth that that is contrary to flesh and blood , how full of sweet joy is a fruitfull soule ? those that are fruitfull in their places never want arguments of good assurance of salvation . it is your lazie luke-warme christian that wants assurance . therefore i beseech you be stirred up , to live desired in the world , and die lamented , labour to be usefull in your places all you can , to be as the olive , and fig-tree , delighting god and man , and not to cumber the ground of the church with barrennesse : sinnes of omission , because men were not fruitfull in their places was a ground of damnation : cast the unprofitable servant into utter darknesse : put case hee did no harme , i , but he was unprofitable ; such was the cursed disposition of ephraim , hee brought forth fruit to himselfe : oh this looking to our selves , whē we make our selves the begining & the end of all the good we doe , it is an argument of a barren person , none ever came to heaven but those that denyed themselves . i see i cannot proceed in this point , you may by the spirit of god inlarge it in your thoughts and bring home what hath been said to your ownes soules , labour that you may bee such as others may make use of you , and not be the burthens and calamities of the time , as many are , that live for nothing but to doe good men good by vexing of them , that is all the good they doe , by vexing their patience they exercise their grace a contrary way ; let us not be bryers and unfruitfull plants , labouring to be great by the publique miserics : as they say , great fishes grow bigge by devouring many little ones ; as a dragon comes to be great by devouring many little serpents , so many grow great by the ruine of others ; oh beloved , it had beene better for such that they had never beene borne . therefore as we desire to have comfort when we die , let us labour to be fruitfull while we live . s. paul when the time came that he should die , when hee had done his worke , you see he that was thus full of selfe-deniall , how gloriously he ended his dayes ; the second epistle to timothy was the last epistle that ever he wrote , and when hee had done his worke , saith hee , i have sought a good fight , i have kept the faith , i have finished my course , from henceforth there is a crowne of righteousnesse reserved for me ; what a glorious end is here ? and indeed those that are thus carefull , and fruitfull in their lives and conversations , end their dayes full of comfort , and resigne their soules to god with full assurance of a blessed change , and onely those : for you have many , when they come to die , what hinders them ? oh i have beene unfruitfull , i have not done that good that i might , i have not wrought out my salvation with feare and trembling . in such a thing i have done ill , such a thing i have omitted , so they are enemies to their owne comfort , inlarge this in your owne meditations , and consider what will comfort you hereafter when you shall need most comfort : so i leave the text , and come to the occasion . this holy and blessed man whose funerall now wee solemnize , was of s. pauls spirit , hee did desire to die , & be with christ , he had a desire while he lived to take all opportunities to doe good : i speake of that time when he lived , that is , when hee was good , for we live no longer than wee are good : let us not reckon that life wherein we doe no good . after god had wrought upon his hea●rt , he had a publique heart to doe good . if i wanted matter to speak of , i could tell you of his allyance and birth , having two worthy iudges of reverend esteeme , the one his grand father , the other his unckle ; the one bred him , the other cherished and promoted his studie and indeavours ; but what should i speake of these things when hee hath personall worth enough ? i need not goe abroad to commend this man , for there were those graces and gifts in him , that made him so esteemed , that verily i thinke , no man of his place and yeares , lived more desired , and dyed more lamented . for his parts of na●ure , they were pregnant and sollid , but as one said to melancthon , his disposition and loving minde did gaine as much love from men as his parts , though they were great . his learning was good , for beside his owne prosession , hee was a generall scholler , and had good skill in that we call elegant learning , & controverted points of divinitie ; he was a good divine : indeed in the turning of his life when he should have adventured upon a profession , he had some thoughts of being a divine , had not his friends , especially his uncle , iudge telverton , disposed him otherwise , by promoting his studie in the law , and when hee tooke upon him that profession , he grew so in it , that he was a credit to the profession , for integrity , sincerity , and abilitie . for his disposition he was every way a man of an excellent sweet temper : milde , and yet resolute ; meeke , and yet bold where cause was ; discreet , yet not overdiscreet , so as not to stand out in a good cause in the defence of it ; he was humble , yet thought himselfe too good to bee instrumentall to any services other then stood with the peace of his conscience ; he was tractable and gentle , yet immoveably fixed to his principles of piety and honestie ; he was exact in his life , yet not censorious ; very conscionable and religious , but without any vaine curiositie ; indeed he was every way of a sweet temper , if he stood out in dislike of any , in any matter , he carryed it usually with evidence of such sinceritie , and deniall of selfe-seeking , that he usually prevailed where he put in . to come to his private personall cariage , it was very pious , he was wont to sequester himselfe from his imployment and labour , to bring his heart under to god , to the guidance of gods spirit ; his study was , to study to die , for he gathered choise things out of the sermons hee heard about death , many yeares before he died , to lay up store of provision against that time . and two or three termes before he died , he had a speciall care to enquire of nearer communion with god ; he enquired of those he conversed with , of the way to attaine the same , and was willing to heare any discourses that tended that way . for his care of the sabbath , it was his delight , his custome was after sermon to retyre , and ruminate upon what he had heard to turne it into his spirit : alas , for want of this , how many sermons are lost in this great citie ? how much seed is spilt in vaine ? what nourishment can there be without digestion ? it is the second digestion that breeds nourishment ; when wee chew things , and call them to minde againe and make them our own : this was his custome every sabbath . for his carriage to others , he was a constant friend , and his studie was to labour to make those good he conversed withall , he conversed with few but they were the better for him , he was so fruitfull ; and hee would have intimate society with none but he would doe good or take good from them ; you have many in the society where he lived , that may blesse god al the daies of their life , that ever they knew him . for his carriage in his government of the place where he lived , i thinke there are none that are able to judge , but will give him the testimony of a faithfull prudent govern●ur ; he was so careful of the towne where he was recorder , that he provided for them after his death , and gave them a large legacie , 200. marke , to set the poore on worke . for the honourable societie wherein he was a governor , hee carryed himselfe with that resolution , for good order and good exercises , and was such a strict opposer of any abuse , which he judged to be so , that the house will have a speciall want of him : i feare , rather i desire from my soule that that honourable societie may so flourish as they may have no want of good master sherland . for his more publick carriage , by vertue of his place at northampton where hee was recorder , he was called to be a member of the body representative in parliament , wherein both his abilitie , and spirit appeared to all that knew him ; you may see by this what manner of man wee have lost . he died before he was come to the middle of his yeares , a young man to speake of , and he did a great deale of work in a little time , god had ripened him for his businesse extraordinarily ; and gave him a spirit to bestirre himselfe to doc all the good hee could : these bee wondrous ill times , beloved , to lose such men as he was , therefore we have cause to lay it to heart the more , the common-wealth wants him , the towne and countrey where hee lived will want him , the societie where hee was a governour will want him , the family where hee was a governour , will finde a misse in him ; hee went wisely in & out , hee was able for family duties , hee had more than ordinary sufficiency , he was of iosuahs mind , choose who you will serue , but i and my house will serve the lord ; and to helpe him the more , hee had the happinesse to marry into a religious family , hee had a good helper . now for the church , though his profession was the law , yet that will have a great want of him , hee was a heartie and true promoter of the cause of religion , and shewed his love to the church , by his care of it now hee is departed , hee gave foure hundred pounds to buy in impropriations , hee gave an hundred pounds for the breeding up of poore schollers , and there is never a good minister round about where he lived , but had incouragement from him ; indeed he was a man of speciall use , and service ; and as he honored god in his life , so god hath honored him in his death , as you may see by this honorable assembly of worthy people , met in love to him . his death was ( as the death of strong men useth to be ) with conflicts betweene nature , and his disease , but with a great deal of patience ; and in his sicknesse time , hee would utter pauls disposition , oh saith he , you keepe me from heaven , you keepe me from glorie , being displeased with those , that kept him alive with conference out of love . hee had a large heart to doe good , for though hee were fruitfull and studied to be fruitfull , yet oft in his sicknesse in a complaining manner , hee would say , oh , i have not beene so wise for my owne soule , as i ought to be : i have not beene provident enough in taking opportunities of doing and receiving good . beloved , shall such a man as he was , so carefull , so fruitfull , so good , shall he complaine thus ? what shall a company of us do ? beloved , those that have warmed their hearts at the fire of gods love , they thinke zeale it selfe to be coldnesse , and fruitfulnesse to be barrennesse ; love is a boundlesse affection , hee spake not this from want of care , but love knows no bounds , therefore hee tooke the more opportunities of doing good . well , i beseech you beloved , let not this example passe without making good use of it , god will call us to a reckoning not only for what we heare , but for what we see : he will call us to a reckoning for the examples of his people , therefore as wee see here what a holy disposition was in st. paul , and in this blessed man now with god , so let us labour to finde the same disposition in our selves . paul hath now his desire , hee is dissolved , and he is with christ , that is best of all . this holy man hath his desire , he desired not to be kept from his glory and happinesse , on which his mind was set before ; let us therefore labour with god in the use of good meanes , to have the same disposition , and in this moment let us provide for eternitie : out of eternitie before , and eternitie after , issueth this little spot of time to doe good in . let us sow to the spirit , account all time lost that either we doe not or take not good in ; opportunitie is gods angel ; time is short , but opportunitie is shorter ; let us catch at all opportunities ; this is the time of working , oh let us sow now : shall we goe to sowing then , when the time comes that wee should reap ? some begin to sow when they die , that is the reaping time ; while we have time let us doe all good , especially where god loves most , to those that are good . consider the standings and places , that god hath set us in ; consider the advantages in our hands , the price that wee have ▪ consider opportunitie wil not stay long , let us therfore doe all the good wee can , and so if we doe , beloved , we shal come at length to reape that , that this blessed saint of god , saint paul here in the text , and this blessed man , for whose cause we are now met doe enjoy : therefore if wee desire to end our dayes in ioy and comfort , let us lay the foundation of a comfortable death now betimes : to die well is not a thing of that light moment as some imagine ; it is no easie matter . but to die well is a matter of every day , let us daily doe some good that may helpe us at the time of our death , every day by repentance pull out the sting of some sin , that so when death comes , we may have nothing to doe but to die ; to die well is the action of the whole life , he never dies well for the most part , that dies not daily , as paul saith of himselfe , i die daily ; he laboured to loose his heart from the world , and worldly things : if we loose our hearts from the world and die daily , how easie will it be to die at last ? he that thinks of the vanity of the world , and of death , & of being with christ for ever , and is dying daily , it will be easie for him to end his daies with comfort ; but the time being past , i will here make an end ; let us desire god to make that which hath been spoken effectuall , both concerning paul , and likewife concerning this blessed man , for whose cause we are met together . finis . christs sufferings , for mans sinne . laid open in a passion sermon at mercers chappell london , vpon good friday . by r. sibbs , d. d. isay. 53. 5. he was wounded for our transgressions , and bruised for our iniquities ; the chastisement of our peace was upon him , and with his stripes are wee healed . london , printed by m. f. for r. dawlman , at the brazen serpent in pauls church-yard . 1634. christs svfferings , for mans sinne . math . 27. 46. about the ninth houre iesus cryed with a loud voyce , ely , ely , lamasabac-thany ( that is to say ) my god , my god , w●y hast thou forsaken me ? th● dying speeches of men of worth are most remarkeable ; at that time they stirre up all their spirits & abilities which remaine , that they may speake with greatest advantage to the hearts of others , and leave the deeper impression behind them . these be some of the last words of our blessed saviours , uttered from the greatest affection , with the greatest faith , and to the greatest purpose that ever any words were spoken , and therefore deserve your best attention . in this portion of scripture you have christs compellation , my god , and his complaint , why hast thou forsaken me ? a compellation with an ingemination or reduplication of the words , my god , my god , to shew the strength of his affection , and desire of help at this time . a complaint by way of expos●ulation , why hast thou forsaken me ? i will draw all that i have to say into these foure propositions . 1 that christ was forsaken● 2 that hee was very sensible of it , even unto complaint , why hast thou for saken me ? 3 his disposition and carriage in this extremity , his faith failed not , my god , my god , his present griefe tyed him the closer and faster to his god. 4 neither was it onely faith , but a faith flaming in prayer , wherby hee expressed , that god was his god ; hee not onely prayed , but cryed to him , my god , my god , &c. this is the summe of what i intend . christ being in extremity was forsaken . being forsaken , hee was very sensible of it , and from sensiblenesse complaines powring out his soule into the bosome of his father . and not onely complaines , but beleeves certainly that his father will helpe him . and to strengthen his faith the more , he puts it forth in prayer ; the fire of faith in his heart kindled into a flame of prayer ( and that not in an ordinary manner , but in strong supplications ) he cryed out , my god , my god , why hast thou for saken me ? to come to the particulars . christ was forsaken . i will briefly touch some circumstances , and then fall upon the point it selfe , as , 1 the time wherein hee was forsaken a time of darknesse , ( the sixth houre ) in which there was a darknesse over the whole earth , and in the land of iudea especially ; neither had hee darknesse without onely , but within likewise ; his soule was troubled from a sense of his fathers displeasure ; two ecclipses seazed upon him together , the one of the glorious light of the sunne , the other of the light of his fathers countenance ; hee must needes be in a disconsolate estate , and doubly miserable , tha● is incompassed with such darknesse : whatsoever was done to christ our surety , shall be done to all that are out of him : blackness● of darknesse is reserved for them . as christ wanted the comfort of light from heaven , so those that are out of christ , shall have no comfort from any creature at at the last ; the sunne shall not shine upon them , the earth shall not beare them , they shall not have a drop of water to coole their tongues ; they were formerly rebels against god , and now every creature is ready to serve the lord against them ; when the king is displeased with a man , which of his servants dare to countenance him ? this darknesse being in iudea , did likewise portend the miserable condition of the iewes here , and that eternall darknesse in the the world to come , which should be their portion if they repented not . another circumstance may be this , god was a great while ere he removed his heavy displeasure from christ ; he was three houres in torment ; and though god delayed him long , yet hee said nothing til now by way of complaint ; wee should beware of darknesse of spirit in trouble ; god may delay helpe to his dearest children ( as here he did to his onely son ) to perfect the worke of sanctification in them , therefore submit to his wil , rest contented with whatever hee sends , looke to thy head and saviour , &c. but of this more anone . 3 his greatest griefe and conflicts were towards his latter end , towards the shutting up and cloze of his life : though a little after hee saith , all is finished , yet now he cries out , my god , my god , why hast thou forsaken me ? afflictions are sharpest toward our ends. i speake this for prevention of discomfort , in those that finde extremities upon them : when miseries are extreame , helpe is nearest . they will either mend or end then ; the darknesse is thickest a little before the morning appeares : and sathan raged most a little before his casting downe . as also to prevent security from seazing upon people ; take heed of deferring repentance till thy last houres ; there may be a confluence of many extreamities then upon thee , paines of body , terrours of conscience , sathans temptations , gods wrath , &c when all these meete together , and the poore soule in its best strength , findes enough to doe to conflict with any one of them ; what an unhappy condtion will that be ? oh put not off your repentance to this time . but i passe these circumstances , & come to the point of forsaking it selfe . in the unfolding whereof i wil shew : 1 in what sense christ was forsaken . 2 in what parts hee was forsaken . 3 upon what ground . and 4 to what end all this forsaking of christ was . for the first , forsaking is nothing else , but when god leaves the creature to it selfe , either in regard of comfort , or of grace and assistance . i will shew you how christ was le●t of his father , and how he was not le●t . 1 hee was not forsaken in regard of gods love , for my father loveth me ( saith he ) because i give my life for my sheepe ; god never loved christ more then now , because hee was never more obedient than at this present . 2 nor in regard of vnion , for there was no separation of his divine nature from the humane ; there was a suspension of vision indeed , ( hee saw no comfort for the present from god ) but there was no dissolution of union ; for the divine nature did many things in this seeming forsaking ; that was it which supported his humane nature to su●taine the burthen of our sinnes and the wrath of god , as also that gave merit and worth of satisfaction to his sufferings . 3 neither was this forsaking in regard of grace , as if faith , or love , or any other grace were taken from christ ; oh no , for hee beleeved before he said , my god , my god. would hee have committed his dearest jewell into the hands of god , if hee had not beleeved in him ? how then was christ forsaken ? 1 in regard of his present comfort and joy ; hee could not else have beene a sacrifice ; for as wee cannot suffer by way of conformity to christ , unlesse there be some desertion that wee may know the bitternesse of sin ; no more could christ have suffered for our iniquities , had there not beene a suspension of light and comfort from his gracious soule . 2 he was not onely privatively deprived of all joy and happinesse , but positively hee felt the wrath and fury of the almighty , whose just displeasure seazed upon his soule for sinne , as our surety . all outward comforts likewise forsooke him , the sunne withdrew his light from above , and every thing below was irksome to him ; he suffered in all the good things he had , body , soule ▪ good-name ; in his eyes , eares , hands , &c. hee was reproached proached and forsaken of all comforts about him ; hee had not the common comfort of a man in misery , pity ; none tooke compassion upon him , hee was the very object of scorne . but in what part was christ forsaken ? in all , both in body and soule too , as may plainly appeare . first , because hee was our surety , and wee had stained our soules & bodies too , offending god in both ; ( but in soule especially , because that is the con●river of all sinne , the body being but the instrument . ) some sinns we call spirituall sinnes , as pride , malice , infidelity , and the like , these ●ouch not the body , yet are the greatest sinnes of all other . secondly , if he had not suffered in his soule the sense of gods displeasure , why should he thus cry out , when as the poor theeves that suffered by him made no such exclamation ? if he had suffered in body onely , the sufferings of paul and moses had beene more , for they wished to be separated from the joyes of heaven , out of a desire to promote gods glory on earth , therefore it was hee saith in the garden , my soule is heavy unto death . some will grant that christ suffered in soule , but ( say they ) it was by way of sympathie ; for there are sufferings of soul immediately from god , and sufferings by way of sympathie and agreement with the body , when as the soule hath a fellow feeling of th● torments thereof ; and so chris● suffered in soule indeed . that is not all , beloved , but there were immediate sufferings , even of his soule also , which he groaned under : god the father laid a heavy stroake upon that ; hee was smitten of the lord : and when god deales immediately with the soule himselfe , & fils it with his wrath ; no creature in the world is able to undergoe the same . none can inflict punishment upon the soule but god onely : sathan may urge and presse arguments of discouragement , and affright us with gods displeasure ; but the inflicting of anger upon the soule issues immediately from the hand of the almighty . wee must here therefore consider god as a righteous judge , sitting in heaven in his judgement seate , taking the punishment of the sinnes of all his people upon christ ; there was a meeting together of all the sinnes of the faithfull , ( from adam to the last mā that shal be in the world , as it were ) in one point upon him , and the punishment of all these was laid on his blessed shoulders , who suffered for them in both body and soule . but how could christ bee forsaken of god , ( especially so forsaken as to suffer the anger of his father ) being an innocent person ? i answer ; first , the paschall lambe was an innocent creature , yet if the paschall lambe be once made a sacrifice , it must be killed ; though christ were never so unblameable , yet if he will stoope to the office of a surety , he must pay our debt , and doe that which we should have done . if a princes sonne become a surety , though his father love him , and pitty him never so much , yet he will say , now you have taken this upon you , you must discharge it . secondly , as in naturall things the head is punished for the fault of the body ; so christ by communicating his blessed nature with ours , made up one mysticall body , and suffered for us . but upon what ground should christ become our surety ? 1 because he was able to discharge our debt to the uttermost , hee was more eminent then all mankinde , having two natures in one , the manhood knit to the godhead . 2 christ most willingly gave himselfe a sacrifice for us . 3 he was designed and predestinated to this office , yea , he was anoynted , set out and sealed for this businesse by god himselfe , and is not this sufficient ground why he should become our surety ? especially if we consider , 4 that christ tooke the communion of our nature upon him for this very end , that hee might bee a full surety , that his righteousnesse being derived to us , and our guilt to him , gods wrath might be satisfied in the self-same nature that offended . you see in societies and cities , if some people offend , the whole city is o●tentimes punished , though perhaps many are guiltlesse in it , yet by reason of the communion all are punished ; so likewise a traitors son that never had any hand in his fathers sinne ( but behaved himselfe as an honest subject should doe , yet ) having communion with the person of his father , ( being indeed a peece of him ) is thereupon justly dis-inherited by all law. but how could christ take our sinnes upon him and not be defiled therewith ? he tooke not the staine of our sinnes , but the guilt of them . now in guilt there is two things . 1 a worthinesse and desert of punishment . 2 an obligation and binding over thereunto . christ tooke not the desert of punishment upon him , ( from any fault in himselfe ) hee tooke whatsoever was poenall upon him , but not ●ulpable ; as hee was our surety , so hee every way discharged our debt , being bound over to all judgements and punishments for us . now wee owe unto god a double debt . 1 a debt of obedience , and if that faile , 2 a debt of punishment . and both these hath christ freed us from ; first , by obeying the will of his father in every thing : and secondly , by suffering whatsoever was due to us for our transgressions . some heretickes that would shake the foundatiō of our faith , will grant christ to be a mediator to intercede for us , and a redeemer to set us at liberty from slavery , &c. but not to be a surety to pay out debt , by way of satisfaction to god for us . let such remember , that gods pleasure to redeeme lost mankinde , is not so much by way of power and strength , as by way of justice ; and therefore hebr. 7. 22. it is said , christ is become o●r sarety ; and paul when he became a mediator to philemon for onesimus a fugitive servant , did it by way of surety , if hee owe thee any thing i will discharge it : and christ jesus our mediatour blessed for ever , so intercedeth unto god for us , as that hee fully satisfies his justice for our offences . but why was christ thus forsaken of his father ? to satisfie god for our forsaking of him ; christs forsaking was satisfactory for all our forsakings of god ; beloved , we all fors●oke god in adam , and indeed what doe we else in every sinne wee commit , but forsake the lord , and turne to the creature ? what are all our sinnes of pleasure , profit , ambition , and the like , but a leaving of the fountaine of living waters to fetch contentment from broken cisternes ? but christ was chiefly forsaken , that hee might bring us home againe to god , that there might be no more a separation betwixt his blessed majesty and us . some shallow heretikes there are that would have christ to be an example of patience and h●linesse in his life and death , and doe us good that way onely . oh no , beloved , the maine comfort we receive from christ is by way of satisfaction ; there must bee first grace , and then peace in our agreement with god. sweetly saith bernard , i desire indeed to follow christ as an example of humility , patience , selfe denyall , &c. and to love him with the same affection that he hath loved mee ; but i must eat of the passeover lamb , ( that is ) i must chiefly feed o● christ dying for my sinnes . so every true christian soule desires to follow christs obedience , humility , patience , &c. and to bee transformed into the likenesse of his blessed saviour . whom should i desire to be like more than him , that hath done so much for me ? but yet the main comfort i receive from christ , is by eating his body and drinking his blood ; my soule feedes and feasts it selfe most of all upon the death of christ , as satisfying for my sinnes . and what a comfort is it that christ being our surety , hath made full satisfaction for all our sinnes ; surely wee shall never bee finally and wholly forsaken , because christ was forsaken for us : now wee may thinke of god without discomfort ; and of sinne without dispaire ; now we may thinke of the law of death , the curse and all , and never be ●errified ; why ? christ our surety hath given full content to divine justice for wrath and law , sinne and c●rse , &c. they are all linckes of one chaine , and christ hath dissolved them all ▪ now sinne cea●eth , wrath ceaseth , the law hath nothing to lay to our charge ; deaths sting is pulled out , how comfortabley therefore may wee appeare before gods tribunall ? oh beloved , when the soule is brought as low as hell almost , then this consideration will bee sweete , that christ was forsaken as a surety for mee ; christ overcame sinne , death , gods wrath , and all for mee ; in him i triumph over all these ; what welcome newes is this to a distressed sinner ● when ever thy sou●e is truly humbled in the sense of sinne ; looke not at sinne in thy conscience , ( thy conscience is ● bed for another to lodge in ) but ●t christ : if thou bee a broken-hearted sinner , see thy sinnes in christ thy saviour taken away ; see what hee hath indured and suffered for them ; see not the law in thy conscience , but see it discharged by christ ; see death disarmed through him , & made an entrance into a better life for thee ; whatsoever is ill see it in christ , before thou seest it in thy self● ; and when thou beholdest it there , see not only the hurt thereof taken away , but all good made over to thee ; for , all things worke together for the best to them that love god ▪ the devill himselfe , death , sinne , and wrath , all helpe the maine ; the poyson and mischiefe of all is taken away by christ , and all good conveyed to us in him ; we have grace answerable to his grace ; hee is the first seate of gods love , and it sweetens whatever mercy wee enjoy , that it comes from the fountaine god the father , through christ unto us . i beseech you imbrace the comfort that the holy ghos● affords us from these sweet considerations . againe , in that christ wa● forsaken ; and ( not onely so , but ) indured the displeasure and immediate wrath of god seazing upon his soul , & filling his heart with anguish at this time ; wee may learne hence . 1 in what glasse to looke upon the ugly thing sinne , to make it more ugly unto us ▪ beloved , if we would conceive aright of sinne , let us see it in the angels●umbled ●umbled out of heaven , and reserved in chains of darknesse for offending god ; see it in the casting of adam out of paradise , and all us in him ; see it in the destruction of the old world , and the iewes carryed to captivity in the generall destruction of ierusalem , &c. but if you would indeed see the most ugly colours of sinne , then see it in christ upō the crosse , see how many sigh●● and groanes it cost him , how bitter a thing it was to his righteous soule , forcing him to weep teares of blood , and send forth strong cryes to his father , my god , my god , why hast thou forsaken mee ? if sinne but imputed to christ our surety , so affected him that was god-man , and lay so heavy upon his soul , what will it doe to those that are not in christ ? certainly , the wrath of god must needs burn to hell ; he wil be a consuming fire to all such . see ●inne therefore chiefly in the death of christ , how odious it is to god , that it could bee no otherwise purged away , than by the death of his beloved sonne . al the angels in heaven , and all the creatures in the world could not satisfie divine iustice for the least sinne . if all the agonies of al creatures were put into one , it were nothing to christs agonie ; if all their sufferings were put into one , they could not make satisfaction to divine justice for the least sin : sinne is another manner of matter than we take it to be ; see the attributes of god , his anger against it , his justice and h●linesse , &c. beloved , men forget this , they think god is angry against sinne indeed , but yet his justice is soone satified in christ. oh , we must thinke of the almighty as a holy god , separated from all staine and pollution of sinne whatsoever , and so holy that he inforced a separation of his favour from christ , for becoming our surety , and christ underwent a separation from his father , because he undertooke fo● us ; so odious is sinne to the holy nature of god , that hee left his sonne while hee strugled with his wrath for it ; and so odious was sinne to the holy nature of christ , that hee became thus a sacrifice for the same . and so odious are the remainders of sin in the hea●ts of the saints , that all that belong to god have the spirit of christ , which is as fire to consume and waste the old adam by little and little out of them ; no uncleane thing must enter into heaven ; those that are not in christ by faith , that have not a shelter in him must suffer for their transgressions eternally ; depart yee cursed into everlasting fire ; so holy is god that he can have no society and fellowship with sinners . doe you wonder why god so much hates sinne , that men so little regard , not onely the lewd sort of the world , but common dead-hearted persons , that set so little by it , that they regard not spirituall sinnes at all , especially hatred , malice , pride , &c. cloathing themselves with these things as a comely garment . certainly you would not wonder that god hates sinne , if you did but consider how sinne hates god ; what is sinne but a setting of it selfe in gods room , a setting the devill in gods place ? for when wee sinne wee leave god , and set up the creature , and by consequence sathan that brings the temptatiō to us , setting him in our hearts before god : beloved , god is very jealous , and cannot indure that filthy thing sinne to bee in his roome ; sinne is such a thing as desires to take away god himselfe . aske a sinner when hee is about to sinne , could you not wish that there were no god at all , that there were no eye of heaven to take vengeance on you ? oh i , with all my heart ; and can you then wonder that god hates sinne so , when it hates him so , as to wish the not being of god ? oh marvell not at it , but have such conceits of sinne as god had when hee gave his sonne to dye for it , and such as christ had , when in the sense of his fathers anger hee cryed thus , my god , my god , &c. the deeper our thoughts are of the odiousnesse of sinne , the deeper our comfort and joy in christ will bee after ; therefore i beseech you work your hearts to a serious consideration what that sinne is that we cherish so much , and will not be reproved for , and which wee leave god and heaven , and all to imbrace ; conceive of it as god doth that must bee a judge , and will one day call us to a strict account for the same . if christ cryed out thus , my god , my god , why hast thou forsaken me ? as being our surety for our sinnes , we may see what to conceive of sinne , and of god the better . but above all things i desire you to see often in this glasse , in this booke of christ crucified , ( it is an excellent booke to study ) the mercy of god and the love of christ , the heighth , and depth , and bredth of gods love in jesus christ , which hath no dimensions : what set god on worke to plot this excellent worke of our salvation and redemption by such a surety ; was it not mercy ? did not that awaken wisdome to reconcile justice and mercy to christ ? but what stirred up this wisdome of god ? oh , bowels of compassion to man ; he would not have man perish , when the angels did without remedy . therefore let us desire to be inflamed with the love of god ▪ that hath loved us so much : all the favors of god in christ tend ( next after satisfaction to justice ) to inflame our hearts to love him againe , wherefore else are the favours of creation and providence ? how sweet is god in providing for our bodies , giving us not onely for necessity , but abundance , withholding no comfort that is good for us , &c. but chiefly in his master-piece god would have us apprehend the greatest love of all other , because there hee hath set himselfe to glorifie his mercy more than any thing else ? therefore wee may well cry with the apostle , oh the height of his love , &c. i beseech you fixe your thoughts on this , think not now and then sleightly of it , but dwell on the meditation of the infinite love of god in christ , till your hearts be inlarged and warmed and inflamed with the consideration thereof ; and then love will set you forward to all good workes ; what need we bid you be liberall to the poore , to bee good subjects , just in your dealings , & c ? all this may bee spared when there is a loving heart : and when shall we have loving hearts ? when they are kindled and fired at gods fire , when they are perswaded of gods love , then the apprehension of his love will breed love in our hearts againe ; and that is the reason why the apostles are not so punctuall as heathen authors in particularities of duties ; they force upon men especially the love of god , and the ground-points of religion , as knowing when the heart is seasoned with that once , it is ready prepared to every good duty . thinke seriously of this , the love of christ constraineth mee ● there is a holy violence in love , there is a spirituall kinde of tyranny and prevailing in this grace . one thing further wee may learne from this forsaking of christ , viz. that , it is no strange thing for gods deare children to bee forsaken . to have the apprehension of their sinnes , and the wrath of god ; to bee forsaken ( in regard of sense ) of all comfort : doe we not see it done in the naturall sonne , and shall we wonder that it is done in the adopted sonnes ? wee see this forsaking was in the natur all branch , and shall wee wonder that it is done in the grafted branches ? it was done to the greene tree , and shal we wonder if it be done in the drie ? no certainly . the whole church complaines psal. 44. of drinking gall and wormewood , that god was hid in a cloud , &c. both the head complaines , and the body too , as wee see in david , iob , and other saints ; so that there is a kinde of desertion and forsaking that the childe of god must undergoe . what is the ground and end of it ? first , gods prerogative is such that sometimes when there is no great sinnes to provoke him to withdraw comfort , yet will he leave holy men to themselves , to shew that hee will doe as pleaseth him . another ground is , our own estate and condition , wee are here absent from the lord , strangers on earth ; now wee would take our pilgrimage for our countrey , if wee had alwayes comfort and new supplies of joy . againe , our disposition is to live by sense more than by faith , wee are as children in this , wee would have god ever smile upon us that we might walke in abundance of cōfort ; and i cannot blame christians for desiring it , if they desire the work of grace in the first place , if they desire the worke of god in them , rather than the shining of comfort by the spirit , ( for that is the best worke . ) now because christians desire rather to live by sight than by faith , wherein they might honour god more , he leaves them oftimes . sight is reserved for another world , ( for the church triumphant ) there wee shall have sight enough , we shall see god face to face . sometimes gods children are negligent , and keepe not a holy watch over their soules , they cleave to the creature too much , and then no wonder though god forsake them , since they will have stolne waters of their owne , and fetch comfort else-where . but one maine ground is , conformity to christ , he suffered for our sins , and god will conforme the members in some measure to their head , though christ dranke the cup of gods wrath to the bottome , yet wee must sip and taste a little , that we may know how much we are beholding to christ ; and there are few that come to heaven , few that truly belong to god , but they know what sinne is , and what the wrath of god is , first or last ; the wrath of god is the best corrosive in the world to eate out sinne . a little anger of god felt in the conscience will make a man hate pride and malice , and all sinne whatsoever . but for what end doth god leave his children , as he did here our blessed saviour ? 1 in regard of himselfe . 2 in regard of his children . in regard of himself , he leaves them that he may comfort them more afterwards , that hee may bring more love with him , and that they may love him more than before ; there will after a little forsaking , be a mutuall reflection of love betweene god and a christian : god delights to shew himselfe more abundantly after a little forsaking , and the soule inlargeth it selfe after it hath wanted the love of god ; for want inlargeth the capacity of the soule , and want makes it stretch it selfe to receive more comfort when it comes : god doth this for the increase of his love to us , and of our love to him againe ; he both drawes nigh to us , and goes away in regard of feeling for our good . that wee may bee more watchfull over our hearts for the time to come , that there may bee a more perfect divorce and separation wrought in us to the creatures , our adulterous hearts have stolne delights that god likes not , and therefore when wee have smarted for it in the anger and displeasure of god , a divorce will bee wrought . it is hard to work a separation from sinne , sinne and the soule being so nearely invested together , yet god therefore uses this way of spirituall desertion to effect the same . likewise to make a christian soule ransacke and search the ground of all the comforts that are left him by god : it wil make him rifle and search all the scriptures ; is there any comfort for mee poore wretch , that am troubled with sinne ? it will make him search the experience of other christians ; have you any word of comfort for me ? it will make him regard a gracious man as one of a thousand , it will make him stretch his heart in all the degrees of grace ; have i any evidence that i am the childe of god , and not a cast-away ? it will make him search his heart in regard of corruption ; is there any sinne that i am not willing to part with ? &c. beloved , god many times leaves us , and not only leaves us , but makes our naked conscience smart for sinne ; oh this is a quickening thing ; a child of god that is of the right stampe will not indure to be under gods wrath long , oh it is bitter ; he knowes what it is to enjoy communion with god , he will not endure it ; therefore it stirres him up to all manner of diligence whatsoever . but is there no difference betweene christs sufferings and smart for sinne , and ours . yes , the sufferings of christ came frō the vindictive and revenging hand of god , as a just judge , but ours proceed from him as a loving father , for god when wee are in christ is changed , hee layeth aside the person of a iudge , having received full satisfaction in christ , he is now in the relation of a sweet father to us . againe , there is difference in the measure , we take but a taste of the cup sweetned with some fort , and moderated ; but christ dranke deepe of the same . 3 in the end and use , the sufferings and forsaking of christ were satisfactory to divine justice , but ours are not so , but only medicinall ; the nature of them is quite changed , they are not for satisfaction , for then wee should die eternally , disable the satisfaction of christ , they are crosses indeed , but not curses : whatsoever we suffer in soule or body is a crosse , but not a curse unto us , because the sting is pulled out , they are all medicinall cures to fit us for heaven ; whatsoever we suffer in our inward or outward man , prepares us for glory , by mortifying the remainders of corruptions , and fitting us for that blessed estate . 4 all other mens deaths are for themselves , as le● saith , singula in singulis , they are single deaths for single men ; but it is therwise here , for all the children of god were forsaken in their head , crucified in their head , and dyed in christ their head ; christs death was a publike satisfaction ; no man dyeth for another , ( let the papists say what they will , ) only christ dyed for all , and suffered for his whole body . and thus much of the first generall , that , christ was forsaken . the second is this , christ was very sensible of it , even to complaint and expostulation , my god , my god , &c. why should it be thus betweene the father and the sonne , betweene such a father , and such a sonne , a kinde loving father to his naturall obedient , and onely sonne : the word is strong beloved , hee was not onely forsaken , but exposed to danger , & left in it , being very sensible of the same ; every word heere expresseth some bowels ; he doth not say , the iewes have foraken me ; or , my beloved disciples and apostles that i made much of have forsaken me , or pilate would not doe the duty of a true iudge ; my feete are pierced , my head is wounded , my body is wracked , hanging on the crosse , &c. he complaines of none of these ( though they were things to be complained of , and would have sunke any creature to have felt that in his body that he did ) but that which went nearest to him , was this , oh my god , why hast thou forsaken me ? i stand not upon others forsaking , but why hast thou forsaken me ? i stand more upon thy forsaking than the forsaking of all others ; christ was very sensible of this , it went to his very heart . but what speciall reason was there that christ should take this so deeply ? first of all , because the loving kindnesse of the lord is better than life it selfe , as david the type of christ well said ; the forsaking of god being indeed worse than death ; the loving kindness of the lord is that that sweetneth all discomforts in the world , the want of that imbitters all comforts to us : if we be condemned traitors , what will all comfors doe to a condemned man ? the want of gods love imbitters all good , and the pre sence thereof sweetneth all ill , death , imprisonment , & all crosses whatsoever ; therefore christ having a sanctified judgement , in the highest degree , judgeth the losse of this to be the worst thing . 2 the sweeter the communion is with god the fountaine of good , the more intolerable and unsufferable is the separation on from him ; but none had ever so neare and sweet a communion with god as christ our mediatour had , for hee was both god and man in one person , the beloved sonne of his father : now the communion before being so neare and so sweet unto him , a little want of the same must needs bee unsufferable . things the nearer they are , the more difficult the separation will be ; as when the skinne is severed from the flesh , and the flesh from the bones , oh it is irk some to nature ; much more was christs separation from the sense of his fathers love . those that love , live more in the party loved , than in themselves ; christ was in love with the person of his father , and lived in him , now to want the sense of his love , ( considering that love desires nothing but the returne of love againe ) it must needs bee death unto him . another ground that christ was thus sensible , was , because hee was best able to apprehend the worth of communion with god , and best able to apprechend what the anger of god was ; hee had a large judgement , and a more capacious soule than any other , therfore being filld with the wrath of god , he was able to hold more wrath than any man else ; hee could deepest apprehend wrath that had so deepe a taste of love before . againe , in regard of his body ; the griese of christ both in body and soule was the greatest that ever was , for hee was in the strength of his yeares , hee had not dulled his spirits with intēperancy ; he was quick and able to apprehend paine , being of an excellent temperature . was christ so exceding sensible of the want of his fathers love , though it were but a while ? i beseech you then , let us have mercifull considerations of those that suffer in conscience , and are troubled in minde ; oh it is another manner of matter than the world takes it for ; it is no easie thing to conflict with gods anger , though but a little . it was the fault of iobs friends , they should have judged charitably of him , but they did not : take heed therefore of making desperate conclusions against our selves or other , when the arrowes of the almighty sticke in us , when we smart and shew our distemper in the apprehension of the terrous of the lord seizzing upon our soules : god is about a gracious worke all this while : the more sensible men are of the anger of god , the more sensible they will bee of the returne of his fa●our againe . there are some insensible stupid creatures , that are neither sensible of the afflictions they s●ffer in body , nor of the manisestation of gods anger on their soule ; notwithstanding hee followes them with his corrections , yet they are as dead flesh , unmoveable , therefore , why should i smite them any longer , &c. saith god. this comes from 3 grounds . 1 from pride , when men thinke it a shame for such romane spirits as they are to stoope . or from hypocrisie , when they will not discover their griefe , though their conscience be out of tune . or else out of stupid blockishnesse , ( which is worst of all ) when they are not affected with the signes of gods wrath : it is a good thing to bee affected with the least token of gods displeasure , when we can gather by good evidence that god hath a quarrell against us ; you see how sensible christ was , and so will it with bee us if wee get not into him betimes ; we ●hal be sensible of sin one day whether we will or no ; cōscience is not put in us for nought ; you may stupifie and stifle the mouth of conscience with this or that tricke now , but it will not bee so for ever , it will discharge its office , and lay bitter things to our charge , and stare in our faces , and drive us to despaire one day ; sinne is another matter when it is revealed to conscience than we take it , howsoever we goe blockishly and stupidly on now ; it is sweet in the temptation and allurement , but it hath an ill farewell and sting . if wee could judge of sinne as we shall doe when it is past , especially when we come to our reckoning at the houre of death , and at the day of judgement , then wee would bee of another minde , then wee would say that all sinners ( as the scripture termes them ) are fooles . but to goe on . christ we see expresseth his sensiblenesse by complaint , my god , my god , why hast thou for saken mee . here some cautions must bee rendred , that wee doe not mistake . christ complaines not● of god , but to god. was christ ignorant of the cause of gods forsaking him ? no , hee knew the cause , for his sufferings were intolerable , but taking our nature upon him , he takes our speech also , and expresseth himselfe like to a miserable man , having the greatest affliction that ever was upon a creature . the divine nature of christ stopped the excesse of any passion ; he was turbated but not perturbated , hee was moved with the sinnes of men , but not removed ; hee was as water in a cleare glasse , there is nothing but water though you stirre it never so much , if there were mudd in it , it would so●one bee uncleane ; wee cannot stirre our affections and complain but with a tincture of sinne , it was not so with christ , hee knew when to raise and when to allay his affections ; and though there were much nature in these affections , a naturall shunning of griefe , and a naturall desire of gods presence , yet here was grace to direct and sanctifie the same ; for nature sometimes carries grace with a stronger winde , more fully when they goe both in one current , as here : it was grace to have the love of god , yea , it was death to be without it , and it was sinlesse nature to desire ease , for ( without sinne ) nature may desire ease , so it bee with submission of it selfe to god. for the soule may have divers desires as there are divers objects presented to it ; when the soule apprehends releafe and ease , it rejoyces and is glad ; but when upon higher considerations and better ends there is paine presented to the soule to doe it good , the soule may desire that , and upon deliberation chuse that it refused before : a man may have his hand cut off , and cast his wares into the sea , that hee would not willingly doe , yet when upon deliberation he considers , i shall save my life by it , hee will doe it . so christ by a naturall desire ( without sin ) might desire release of paine , but when it was presented to him , what shall become of the salvation of man and obedience to god then ? vpon these considerations that respected higher ends , there might be another choice ; so in things subordinate one to another , one thing may crosse another , and yet all be good too . but you must know this likewise , that ●orsaking and to bee sensible of forsaking is no sinne , especially when it is not contracted by any sinne of ours ; it is a suffering but not a sinne ; and to be sensible of it is no sinne , it is rather a sinne to bee otherwise affected . god allowes those affections that hee hath planted in us ; he hath planted feare and forrow in presenting dolorous objects . if a man doe not sorrow in objects of sorrow , he is not a man after gods making ; god allowes griefe and seare in afflictions and trouble , alwayes remembring it be with submission to him , not as i will , but as thou wilt . againe , consider christ was now in a conflicting condition betweene doubting and despaire , the powers of hell being round about him ; sathan as he was busie about him at the entrance into his office , so hee was now vexing his righteous soule with temptations , god hath for saken thee , and this and that ; wee know not the malice of sathan at such a time ; but certainly the powers of hell were all let loose then upon him . the truth is , god had a purpose to finish his sufferings presently upon his complaint , and because hee will have us all receive what wee receive ( even christ himselfe ) by prayer and opening our desires to him , god suffers christ to complaine , and powre out his supplication into his bosome , that presently after hee might be released of all , seeing hee had now fully satisfied for the sinnes of man. the use of it in a word is this , that god having stooped so low to poore creatures , to be a father and a friend to them , will suffer them familiarly , ( as there is a great deale of familiarity in the spirit of adoption ) yet reverently to lay open their griefes into his bosome , and reason the case with his maiesty without sinne , why lord am i thus forsaken ? what is the matter ? where are the sounding of thy bowels ? where are thy former mercies ? &c. there is another kinde of familiarity betweene god and his children than the world takes notice of , yet withall remember , they are not murmuring complaints , but seasoned with faith and love , as here , my god , my god still : whence you see that , christ in his greatest extremities had a spirit of faith . there is a question between the papists and us , about christs faith ; they will have him to bee a comprehender and a traveller , &c. indeed hee needed no justifying faith to apply any thing frō without him , because he had righteousness enough of his owne ; but yet to depend up● on god as his father , so hee had faith , neither was he alway in the state of happinesse , for that distinction is a confusion of the abasemēt of christ & his exaltatiō : howsoever there was the happinesse of union , ( the humane nature being alway united to the godhead ) yet there was not alway the happinesse of visi●n ; he did not see the face of god , for thē why did he cry out , my god , my god , &c. sight was due to him from his incarnation in himselfe considered ( not as our s●rety , ) now that which made a stopp of the influence of comfort to his soule , was , that he might fully suffer for our sinnes , that hee might bee humbled and ●empted , and suffer even death it selfe . therefore in regard of the state of humiliation there was faith in him , faith of dependance ; th●re was hope in him , and he made great use therof to support himselfe . but what supported the faith of christ in this woefull , rufull estate he was in , being forsaken of god as our surety ? christ presented to his faith these things . the unchangeable nature of god , my god , &c. whom he once loves hee loves to the end ▪ therfore he layes claime to him , thou hast beene my god heretofore , and so thou art st●ll . againe , faith presented to the soule of christ , gods manner of dealing ; he knew well enough that god by contraries brings contraries to passe ; hee brings to heaven by the gates of hell , hee brings to glory by shame , to life by death , and therefore resolves , notwithstanding this desertion , i will depend upon my god. againe , christ knew well enough that god is nearest in support when he is furthest off in feeling ; so i● is of● , where hee is neares● the inward man , to strengthen it with his love , he is furthest off in comfort to outward sense . to whom was god nearer than christ in support and sanctifying grace ? and yet to whom was he further off in present feeling ? christ knew that there was a secret sense of gods love , & a sensible sense of gods love ; he had a secret sense of god that hee was his father , because he knew himselfe to be his sonne , but he had it not sensibly : faith must bee sutable to the thing beleeved ; now christ in saying , my god , suites his faith to the truth that was offered to him , he knew god in the greatest extremitie to bee nearest at hand , be not farre off , for trouble is neare , &c. this should teach us in any extremity or trouble to set faith on worke , and seed faith with the consideration of gods unchangeable nature , and the unchangeablenesse of his promises , which endure for ever ; we change , but the promise changeth not , and god changeth not , my god still , the word of the lord indureth for ever . god deales with ●is people in a hidden maner , hee supports with secret , though not with sensible comfort , and will bee nearest when he seemes to be furthest off his children . i beseech you acquaint your selves with these things , and thinke it not strange that god comes neare you in desertions , considering that it was so with christ ; present to thy soule the nature of god , his custome and manner of dealing , so shalt thou apprehend favour in the middest of wrath , and glory in the middest of shame ; we shall see life in death , we shall see through the thickest clouds that are betweene god and us ; for as god shines in the heart in his love secretly through all temptations and troubles , so there is a spirit of ●aith goes backe to him againe , my god , my god ; for faith hath a quicke eye , and seeth through contraries : there is no cloud of griefe but faith will pierce through it , and see a fathers heart under the carriage of an enemy ; christ had a great burden upon him , the sinnes of the whole world , yet he breakes through all ; i am now sinne , i beate the guilt of the whole world , yet under this person that i sustaine i am a sonn● , and god is my god still , notwithstanding all this weight of sinne upon mee . and shall not wee beloved say , my god , in any affliction or trouble that befals us ? oh yes . in the sense of sinne which is the bitterest of all , and in the sense of gods anger , in losses and crosses , in our families , &c. let us break through those clouds , and say , my god still . but you will say , i may apprehend a lie ; perhaps god is not my god , and then it is presumption to say so . whosoever casts himselfe upō god out of the sense of sinne , to be ruled by god for the time to come , shall obtaine mercy . now dost thou so ? doth thy conscience tell thee , i cast my selfe up . on god for better direction , i would be ruled as god and the ministery of the word would have mee hereafter : if so , thou hast put this question out of question : thou doubtest whether ther god be thy god ; i tell thee god is the god of all that seck him , and obey him in truth ; but thy conscience tels thee thou dost this ; certainly then , whatsoever thou wert before , god is now before hand with thee , hee offers himselfe to bee thy god , if thou trust in him , and wilt be ruled by him ; and not onely so , but he intreats us , ( we should beseech him , but he intreates us , such is his love ; nay he cōmands us to beleeve in his sonne jesus christ . now when i joyne with gods intreatie , oh lord , thou offerest thy selfe , thou invitest mee , thou commandest me , i yeeld obedience and submit to thy good word ; then the match is stricken and made up in doing so ; god is thy god , and christ is thy christ , and thou must improve this claime and interest here in all the passages of thy life long , lord thou art my god , therefore teach me , thou art my god , i have given my self to thee , i have set up thee in my heart above all things , tho● art in my soule above all sinne , above all profits and pleasures whatsoever , therefore save mee and deliver mee , have pitty upon me , &c. the claim is good when we have truely given our selves up to him , else go● may say , go● to the gods you have served ; 〈◊〉 were your gods for whom you cracked you consciences , ●●ches and pleasure were your gods , goe to them for succour . oh beloved , it is a harder matter to say , my god , in the middest of trouble than the world takes it ; there was a great conflict in christ when he said , my god , when he brake through all molestations and tempr●●●ons of sathan , together with the sense of wrath , and could say notwithstanding , my god : there was a mighty strong spirit in him . but no wonder , faith is an almighty grace wrought by the power of god , and laying hold upon that power ; it layes hold upon omnipotency , and therefore it can doe wonders ; it overcomes the invincible god ; hee hath made a promise , and cannot deny his promise , hee cannot deny himselfe and his truth : put case his dealing be as an enemy , his promise is to bee as a friend to those that trust in him ; he is mercifull , forgiving sinnes , his nature now is such ; satisfaction to his justice makes him shew mercy . i speake this that you might beg of god the gift of faith , which will carry you through all temptations and afflictions , yea , even through the shadow of death ; as david faith , though i walke in the valley of the shadow of death , yet will i fear no ill ; why ? because thou art with mee my god and my shepheard . though wee be in the valley of the shadow of death , yet notwithstanding if god bee with us , if wee bee in covenant with him , and can lay just claime to his promise , by giving up our selves to him , we shall not feare ; one beame of gods countenance when wee are in covenant with him will scatter all clouds whatsoever . i beseech you therefore labour more and more for this precious grace of faith , and increase it by all sa●ctified means , hearing the word , reading the scriptures , and treasuring up promises , considering what speciall use wee have of this above all other graces . but to proceed . christ here doth not onely beleleeve , but he vents his faith by prayer . good workes are but faith inincarnate , faith working ; they differ not much from it ; so prayer is but faith flaming , the breath of faith , as it were ▪ for when troubles possesse the soule , it sends out its ambassadour presently , it speeds prayer forth , and prayer stayes not till it come to heaven , and there takes hold upon god , and gets a message and answer from him backe to comfort the soule : faith and prayer are all one in a manner , when the soule hath any great desire of grace , or is in griefe , apprehending the displeasure of god , faith would ( if it could ) worke to heaven , but we are on earth , and cannot till wee dye , therefore when it cannot goe to heaven , it sends prayer , and that mounts the soule aloft , and wrastles with god , and wil give him no rest till the petition bee granted , and it can say my god. therefore if you have any faith at all , exercise it , and make it bright by often prayer , the prayer of faith prevailes much ; how shall they call on him in whom they have not beleeved ? indeed it is no prayer at all without faith ; great faith , great prayer ; weake faith , weake prayer , no faith , no prayer ; they both goe on in an even strength : christ here prayes to god under this complaint , why hast thou for saken me ? there is a hidden prayer in it , oh doe not forsake mee , deliver me out , &c. i beseech you , even as you would have comfort , ( from the ●ountaine of comfort that usually conveyes all grace and comfort to us by a spirit of prayer ) labour to be much in communion w th god in this blessed exercise , especially in troubles , call upō me in the day of trouble : the evil day is a day of prayer ; of all da●es in the day of trouble especially , make your request knowne to god. but perhaps god will not heare mee ? yes , this fruit followes , the peace of god which passeth all understanding shall keepe your hearts and mindes ; when you have eased your soules into the bosome of god by prayer , you may goe securely , and know that he will le● you reape the fruit of your prayers in the best time . yea , but 〈◊〉 prayed long , and have had no answer . wait in prayer , gods time is the best time : the physition keepes his owne time , he turnes the glasse , and though the pa●i●● 〈◊〉 ou● , that he tormēts him , it is no matter , he knows his time . the gold-smith will not take the metall out of the fire till it bee refined ; so god knowes what to doe ; waite his good leasure . in the meane time because wee must have all from god by prayer ; i beseech you derive all from him this way ; pray for every thing , and then we shall have it as a blessing indeed . but put the case i cannot pray , as sometimes wee are in such a case that we cannot make a large prayer to god ? then doe as christ did , crie ; if thou canst not pray , groane , and sigh , for they are the groans and sighes of gods spirit in thee ; there is a great deal of orator● in these words . what is the use of eloquence but to perswade● and what could perswade god more than when christ shewed how he esteemed his love , and how he was now , in the absence of it , environed with griefe before him ? here was rhetorick ; if christ had not spoken , his wounds had said enough , and his pittifull ease spake sufficiently ▪ ( every thing hath a voyce to 〈◊〉 for mercy ; ) 〈◊〉 ●hee adds his voyce to all , and cries vocally , aloud , my god , my god why hast thou forsaken me ? beloved , if you acquaint your selves with god in prayer , then you may goe readily to him in any extremity ; therefore in time of health and prosperity cherish communion with his blessed majesty , make him your friend , and upon every good occasion improve this plea , oh my god. if wee have riches , if we have a friend in the court , wee will improve them ; if wee have any thing we will make use of it have we a god , and will we not improve him ? have wee a god that is our god , and doe wee want grace ? doe wee want comfort , and strength , and assistance , and have wee a god the fountaine of all to goe to ? shall we have such a prerogative as this , to have jesus christ to 〈◊〉 be our great peace-maker , that we may go boldly to the thron of grace through him , and shall we not improve the same ? wee may goe boldly to god , and welcome , because god is infinite , and the more wee goe and beg , the more he gives ; wee cannot exhaust that fountaine , oh let us improve this blessed prerogative , then wee shall live the life of heaven upon earth ; especially when the conscience is troubled with sinne ( as christ was now with the displeasure of his father ; ) then let us go to god , & plead with his majesty , and we may plead lawfully with him , lord , thy iustice is better satified in christ than if thou shouldest send me to hell , if thou wilt thou maist destroy me ; ( for conscience must come to a great resignation , it cannot desire mercy but it must see its own misery ) lord , 〈◊〉 maist justly cast me to hell , but it would not bee so much for thy glory , thou art more glorious in satifying thy justice in christ , than if thou shouldest damne mee to hell ; why ? because gods justice is better satisfied in christ. man sinned , but god-man satisfied for sinne , man would be like god in pride , god becomes man in humilitie , the expiation of god is greater than the sinne of man ; he prayed for his persecutors , and gave his life for them ; doth not this proportion more the justice of god than the sinne of man ? the law doth but require a nocent person , a guilty person to suffer ; christ was innocent : the law requires that man should suffer , christ was god ; therefore christ hath done more than satisfied the law ; the satisfaction of christ is more than if we had suffered ; wee are poore men , creatures ; that was the satisfaction of god-man ; our sinnes are the sinnes of finite persons , but he is infinite ; therefore the soule may plead , lord , i am a wretched sinner , but i should take away thee , and take away christ if i should despaire ; i should make thee no god , and make christ no christ , if i should not accept of mercy , for christ is given to me , and i labour to make him mine owne , by laying hold of him . faith hath a power to make every thing it s owne that it toucheth ; particular faith ( which is the only true cōfortable faith ) makes generall things mine : when the soule can lay a particular claime to god as his god , by giving himselfe to him onely , then wee may plead in christ better satisfaction to gods justice , than if hee should cast us into hell . what a stay is this for a distressed soule to make use of ! beloved , the church of god ( the mysticall body of christ ) is thus forsaken in other countries , besides many particular humble broken-hearted christians at home , who finde no beames of gods love and mercy ; what shall we doe ? let the body imitate the head , even goe to god in their behalfe , and powre out your complaint● before him , lord , where are thy mercies of old ? where are thy ancient bowels to thy church ? why should the enemy triumph ? &c. god delights when wee lay open the miseries of his people , and our owne particular grievances before him : if there be a spirit of faith in it , oh it workes upon his bowels . if a child can but say , oh father , oh mother , though hee can say not a word more , the bowels are touched , there is el●quence enough : so when wee can lay open the pittifull state of gods poore church , what a blessing may we obtaine for them ? it is thy chvrch , lord , thine owne people , thy name is called upon them , and they call upon thy name ; though they have sinned , yet thou deservest to bee like thy selfe , and christ hath deserved mercy for them . thus if wee contend with god , and keepe not silence , and give god no rest , faith would work wonders . the state of the church would not be long as it is , if wee would all improve our interest in heaven in their behalfe . beloved , christ strugled with the powers of darknesse , and the wrath of his father a while , but presently after , all was finished : so let us contend boldly , fight the good fight of faith , and not yeeld to desperate suggestions ; let faith stirre up prayer , and prayer goe to god , and ere long it shall be said of the chvrch , and of all particular troubles , all is finished : then wee shall enjoy the sweet presence of god , where is fulness of joy , and that for evermore ; the presence of god is that the child of god desires above all things in the world ; it quickens and strengthens him , it puts zeale and fire into him , it doth all . what will not the presence of god doe when a man enjoyes his face ? therefore let us bee content to conflict here , to bee exercised a while in faith and prayer , wee shall surely say ere long , i have finished my course , i have kept the faith , henceforth is laid up for me a crowne of righteousnesse . i beseech you learne these lessons and instructions from our blessed saviour ; wee cannot have a better pattern than to be like him , by whom wee all hope to bee saved another day . so much for this time . finis . the chvrches visitation . 1 pet. 4. 17 , 18 , 19. for the time is come that judgement must begin at the house of god , and if it begin at us , what shall the end be of them that obey not the gospell ? &c. our nature , as it is very backeward to doe good , so likewise to suffer evill ; therefore the blessed apostle exhorts us at the latter end of this chapter , not to thinke it strange concerning the fiery tryall , but to rejoyce in as much as wee are made partakers of christs sufferings : wherein are many grounds of patience and comfort to the children of god. 1. that the thought of troubles should not be strange but familiar to them ; acquainting our thoughts with them , taketh away offence at them ; though it bee a fiery tryall , yet it shall consume nothing but drosse . 2. then christ joyneth with us in suffering ; better to be in trouble with christ , then in peace without him . 3. the issue will be glorious , for the spirit of glory will not only support us with his presence , but rest still upon us . to other grounds of comfort , hee addeth some in the words of my text , as first , that the church is gods house , and therefore he will have a care of it . 2. that he will doe it in the fittest season ; such is the exigence of the church and people of god , that they require a sharp visitation ; and therefore such is gods love , that he appoints out a certaine time for them . 3. from the different condition of the godly and ungodly in suffering ; both suffer , but differ much ; 1. in order , god begins with his owne house ; 2 in measure , where shall the ungodly appeare ? their judgmēt shall be most terrible & certaine , it is set downe by way of interrogation , and admiration ▪ what shall their end be● and as pharaohs dreames we●● doubled for more certainty , 〈◊〉 here is a double question to make the matter more out of question , 1. what shall their end be that obey not the gospell ? 2. where shall the ungodly and sinners appeare ? here is no unnecessary waste of words and arguments , for the spirit of god knowes that all is little enough to fortifie the soule against the evill day ; unlesse the soule be well ballaced , it will soon be overturned when stormes arise . therefore the apostle in these three verses sets downe , 1. some foundations of comfort , and 2. an incouragement to build upon them , wherefore let them that suffer &c. the points considerable in the 17. verse are these . 1. that gods church is his house . 2. that this house of his , will neede purging , it will gather soyle . 3. when god sees the exigent of it ( that it must be so ) he will be sure to visite , and judge his owne house . 4. that there is a certaine time when he will doe it , which those that are wise may easily gather ; for god comes not upon his church on the suddaine , as a storm , or tempest , &c. but he gives them faire warning ; there is a season when god begins judgment with his owne house . lastly . why god begins with his owne church and people . of these in order . first , the church of god , is gods house ; god hath two houses , the heavens which are called his house , because hee manifests his glory there , and the church here below , wherein he manifests his grace ; yea the whole world ( in a sort ) is his house , because he manifests his power and wisedome in it ; but heaven and his church in a more peculiar manner , and that in these respects : 1. because god by his grace hath residence in his church . 2. because by the meanes of salvation , the word , and sacramets there administred , he doth seede his church , as in a house . 3. a man rests and takes contentment in his house , so god takes his best contentment , in his church , and people , they are the most beloved of all mankinde . 4. as in a house we use to lay up our jewels & precious things , so god layes up in his church whatsoever is precious , his prayses , his graces , yea whatsoever is good , and of high esteeme that hee bestowes upon his church and people . for the further clearing of this , wee must know that the church and children of god are said to be his house , either 1. as a family is said to be house , or 2. as the fabrick or building is said to be the house . first , a man provides for his family , ( and hee that neglects it , is worse then an insidell ) so doth god provide for his church ; the very dragons and ostriges , the worst of the creatures , al have some respect to their yong ones , much more will god provide for his owne , and as a man protects his house from all enemies , so will god protect his church and people , and be a wall of fire , and a defence round about them . now there is a mixture in the church ( as in a house of good and bad vessels ; but the godly are especially gods house , as for hypocrites and false professors , they are no more in the house , then the excrements are in the body , they are in the body , but not of the body , and therefore as ishmael they must be cast out at length . and as in every house or building , there are some open places , and some private closets , &c. so is it here ; god hath his private chamber , and his retyring place , ( which is ) the heart of every true christian ; hee counts it not sufficient to dwell in his house at large , but hee will dwell in the best part of it , the heart , and the affections , therefore he knocks at the doores of our hearts for entrance , and his best children are glad he will reside in them ; they set him up in the highest place of their soules , and set a crowne upon him ; their desire is , that god may governe and rule their whole conversation ; they have no idoll above god in their hearts . what a wonderfull mercy is this , that wee are gods house , that hee will vouchsafe to dwell and take up his lodging in such desiled houses as our soules are ; it is no meane favour , that god should single out us poore wretches , to have his residence and abiding place in our soules , considering there is so much ●ickednesse in the hearts of the best of us . oh what comfort ariseth to a christian soule from the due meditation of this point ; if wee are gods house , then god wil be our house ; thou art our habitation ( saith moses ) from generation to generation ; howsoever we shuffle in the world , as they did in the wildernesse , now here , and now there , having no certaine place of abode , but are here to day , and gone to morrow , yet in god wee have an house , thou art our habitation ; he is ours , and we are his . and what a comfort is this that wee are gods house ; certainly god will provide for his owne house ; hee that layes this charge upon others , and hath put that affection and care of provision into others for their families , will he neglect his own ? hee that makes us love , and puts that naturall affection into us of those that belong unto us , hath hee not infinitely more in himselfe , when as that which wee have , is but a beame or ray from his infinite brightnesse ? this should then instruct us to labour that god may dwell largely and comfortably in us , to deliver up all to this keeper of our house , and suffer him to rule and raigne in us . the romish church is become the habitation of devils , that which was bethel , is now become bethaven . why ? because they would not suffer god to rule in his owne house , but would have coadjutors with christ , as if he were not a sufficient head of the church to govern it , but he must have a vicar the pope , who ( as if christ were too weak ) will not suffer him to exercise his kingly office , unlesse hee may support & help him : thus they set up the abomination of desolation in the temple of god. oh beloved , it much concerns us , to cleanse and purifie our hearts , that so wee may entertaine christ , and he may delight to abide and dwell with us : you know how hainously hee tooke it , when his house was made a den of theeves , and will hee not take it much worse , that our hearts should be made the very sinks and cages of all manner of uncleannes ? how should wee begge and cry to god that he would whip out these noysome lusts & corruptions out of the temple of our hearts , by any sharp correcction , or terrour of conscience whatsoever , rather then suffer them to reside there still to grieve his good spirit . wee should take a holy state upon us as being temples of the holy ghost , and therefore too good to be desiled with sinne : our hearts should be as the holy of holies : and therefore the apostle exhorts us to abstaine from all filthinesse both of flesh and spirit , for this cause , that god may dwell amongst us , for , what communion ●●th light with darknes ? are gods people his house ? then let the enemies of the church take heed how they deale with them : for god will have a speciall care of his owne house : howsoever he may seem for a time to neglect his children , yet remember this , they are his house still ; and no ordinary house , but a temple , whereon on sacrifice is offered to him continually , hee that destroyeth the temple of god , him will god destroy . here a question would bee answered , which some uncharitable spirits make , and that is this , whether england bee the house of god , or no ? i answer . the whole catholike militant church is but one house of god , though there bee divers branches of the same : as there is but one maine ocean of the sea , yet as it washeth upon the british coast , it is called the brittish sea ; and as it washeth on the germans , the german sea , &c. it hath divers names of the divers countries which it passeth thorow : neverthelesse there is still but one maine sea : so it is with the house of god ; god hath but one true church in the whole world , which spreads it selfe into divers nations and countries upon the face of the earth ; one branch wherof is among us at this day . how prove you that ? doth not christ dwell amongst us by his ordinances , & by his spirit working effectually in the same ? if a house be not in perfect repaire , is it not still a house ? i beseech you let us rather give god cause to delight to dwell still with us , then call in question whether hee dwelleth amongst us or no. but to proceed . hence further wee see , that the house of god after some time will need visiting and purging , seeing it will soone gather soyle . there will abuses and disorders creepe into it , so that it will need reformation . and this the apostle seemes to ins●nuate , when hee saith , the time is come that judgment must begin at the house of god. the lord saw cause for what he did : for , first , such is the weaknesse of mans nature , that evill things soone discourage us , and good things ( except wee wrastle with our spirits ) prove a snare to the best ; even the church of god after a long time of peace is apt to gather corruption , as water doth by standing , and as the ayre it selfe will doe , if it have not the winde to purge it ; and as it is in the bodyes of men , if they be not curiously looked unto , ( after a certaine time ) they will gather such a burthen of humors as will rise to a distemper , so that they must be lett bloud , or purged &c. so it is with the church of god ; such is the infirmity of mans nature , and the malice of sathan that enemy to mankinde , that the best of gods people will quickly gather some distemper or other , and stand in need of purging . you know a house wil gather dust of it selfe , though cleane at the first . 2. most certaine it is that the church of god cannot be long without some affliction , considering that it is now in a state of pilgrimage , absent from god , in another world as it were ; wee live in a grosse corrupt ayre , and draw in the corruption of the times , one defiling another , i am a man of polluted lips ( saith esay ) and dwell with men of polluted lips ; ill neighbours made him the worse . this should stir us up to lament the miserable estate of mans nature , that even the best of men ( the church and people of god ) whilest they remaine in this world stand in need of continuall purging and winnowing . crosses are as necessary to us as our daily bread , because we carry that about us which wants them ; wee are as much beholding to gods corrections , as to his comforts in this world ; the church needes keeping under for the most part ; god will not have us settle upon our dreggs . this should teach us to bewaile our condition , and to desire to be at home , where we shall need no purging , where wee shall be as free from sorrow , as from sinne the cause of it . observe wee further , that as the church will stand in neede of chastisements , so god will come and visite his temple when need is ; and but when need requires neither ; for god is no ●yrant , yet he wil shew that he hates sinne , wheresoever hee finds it , even in his owne deare children and servants . if god should beare with the abuses and sinnes of his owne church and people , it would seem that sinne was not so contrary to his holy disposition as it is . therefore , in whomsoever hee findes sinne , hee will punish it : our blessed saviour found this true , when hee tooke upon him the imputation of our sinnes , and became but onely a suertie for us ; you see how it made him cry out , my god , my god , why hast thou for saken mee ! those glorious creatures the very angels themselves , when they kept not their owne standing , god would indure them no longer , but thrust them out of heaven . but why doth god chiefly afflict his owne people more then others ? because they are of his owne family , and are called by his name : now the disorders of the family tend to the disgrace of the governour of it : the sinnes of the church touch god more nearly then others . and therefore judgments must beginne at the santuary first . i will be sanctified in all that come neere mee , saith god when hee smote aarons sons , the nearer wee come to god ( if wee maintaine not the dignitie of our profession ) undoubtedly the more neare will god comes to us in judgment . wee see the angells , who came nearest to god of all others , when once they sinned against him , they were tumbled out of heaven , and cast into the bottomlesse pit : heaven could then brook them no longer . beloved , the gospel suffers much through the sides of professors : what saith the wicked worldling ? these be your professors : see what manner of lives they lead ; what little conscience they make of their waies &c. little doe men know how much religion is vilified , and the wayes of god evill spoken of , through the loose cariage of professors of the gospell , as if there were no force in the grace and favour of god to make us love and obey him in all things ; as if religion consisted in word onely , and not in power . what a scandall is this to the cause of christ ? it is no marvell god begins with them first . you have i knowne above all the families of the earth , and therefore will i punish you . a man may see and passe by dirt in his grounds , but he wil not suffer it in his dining chamber , he will not endure dust to be in his parlour . the sinnes of gods house admit of a greater aggravation , then the sinnes of others : for , 1. they are committed against more light ; 2. against more benefits and favours ; 3. their sinnes in a manner are sacriledge : what to make the temple of god a den of theeves ; to defile their bodies and soules that are bought with the precious blood of jesus christ ; is this a small matter ? againe , 4. their sinnes are idolatry ; for they are not onely the house of god , but the spouse of god. now for a spous to be false & adulterous ; this is greater then fornication , because the bond is nearor ; so the nearer any come to god in profession , the higher is the aggravation of their sinne ; and as their sin growes , so must their punishment grow answerables , and proportionable : they therefore that knew gods will most of all others , must looke for most stripes if they doe it now hence therefore learne that no priviledge can exempt us from gods judgments , nay rather the contrary ; where god doth magnifie his rich goodnes and mercy to a people , and is notwithstanding dishonoured by them , he will at last magnifie his righteous justice in correcting such disobedient wretches . some of the fathers were forced to justifie god in visiting his church more sharply then other people ; because christians are so much worse then others , by how much they should be better . their sins open the mouths of others to blaspheme . wee should not beare out our selves on this , that wee are gods house , but ●eare so much the more to offend him , else all our priviledges will but increase our guilt not our comfort secondly , if god begins with his owne house , let the church besevere in punishing sinne there most of all : because gods wrath will break out first there . what a shame is it , that the heathen should make such sharp lawes against adultery and other sins , and wee let them passe with a slight , or no punishment at all ? no doubt but god blesseth a state most , when sinne is discountenanced and condemned most ; for then it is the states sinne no longer , but lyeth upon particular offenders . but i hasten . as god will visit his church , so there is a certaine time for it . god as hee hath appointed a general day to judge the world in , so hee appoints particular times of judgement in this life , hee is the wise dispenser of times . god doth not alwayes whip his church , but his ordinary course is , to give them some respite , as acts 9. after pauls , conversion the church had joy , and grew in the comforts of the holy ghost . god hath rejoycing dayes for his people , as well as mourning dayes . fayre weather , as well as soule , and all to help them forward in the way to heaven . beloved , god gives many happy and blessed times to encourage weak ones at their first comming on , that they may the better grow up in goodness , and not be nipped in the bud ; but after a certaine time , when through peace and encouragement they grow secure and carelesse , and scandalous in their lives , then hee takes them in hand , and corrects them . god hath scouring dayes for his vessels . what be those times wherein god will visit his church ? i answer in generall , the time of visiting the church of god is from abel to the last man that shall be in the earth ; the church beganne with bloud , continues with bloud , and shall end with bloud ; the whole dayes of the church , are a time of persecution ; from my youth upward ( saith the psalmist ) i have suffered ; so may the church of god say , even from my cradle , from my infancy i have beene afflicted ; yea for thy sake we are killed all the day long , and counted as sheepe for the slaughter ; but this is not here meant . the time for the church of god to suffer , is , when the glorious manisestation of the gospell is more then in former times ; wee see the ten first persecutions was after that generall promulgation of the gospell , whereby the world was more , inlightned then formely . wee reade in the revelation of a white horse that christ rides on , and a pale horse of famine , and a red horse of persecution that followed after him ; so presently after the preaching of the gospell , comes the fanne , and the axe , ( or though not very presently yet ) after a certaine time when our neede requires it ; for god will wayte a while to see how wee entertaine his glorious gospell , and whether we walke worthy of it or not . more particularly , even now is the time of lacobs trouble , even now god hath put a cup into the churches hand , and it must goe round ; the sword hath a commission to devoure which is not yet called in . but what be the more especiall times wherein a man may know some judgement is like to fall upon the church of god ? the scripture is wondrous ful in the point . 1. god usually before any heavy judgement visits a people with lesser judgements ; his foot . ●eps first appeare in some small token of his displeasure , but if that prevayles not , then he brings a greater ; this , and this have i done ( saith the lord ) and yet yee have not returned unto mee ; there be droppings before the ruine of a house ; lesser judgments make way for greater , as a little wedg makes way for a greater ; and therefore where lesse affilictions prevaile not , there cannot but be an expectation of greater , why should i smite you any more ( saith god ) you fall away more and more , ( that is ) i must have a sweeping judgement to carry you cleane away . againe , usually before some great calamity , god takes away worthy men , the councellor , and the captain , and the man of warre . this is a fearefull presage that god threatneth some destruction ; for they are the pillars of the church , and the strength of the world ; they are those that make the times and places good wherein they live ; for they keep away evill and do good , by their example and by their prayers many wayes . a good man is a common good ; the citty thrives the better ( as solomon saith ) for a righteous man ; therefore wee have cause to rejoyce in them , and it is an evill signe when such are removed . god usually visits a people , when some horrible crying sins raigne amongst them ; as 1. atheisme . beloved , god stands upon his prerogative then , when he is scarce knowne in the world ; when they say , where is god ? god sees us not , &c. so likewise 2. when idolatry prevailes , this is spirituall adultery , and a breach of covenant with god. againe 3. when divisions grow amongst a people , union is a preserver ; where there is dissention of judgement , there will soone be dissention of affections ; and dissipation wil be the end if we take not heed ; for the most part ecclesiasticall dissentions , end in ●ivill ; and therefore wee see before the destruction of ierusalem what a world of schismes and divisions were amongst the iews , there were pharisees , and sadduces &c. it was the ruine of the ten tribes at length , the rent that ieroboam caused in religion ; it is a fearefull signe of some great ludgement to fall upon a church , when there is not a stopping of dissentions ; they may be easily stopped at the first , as waters in the beginning ; but when they are once gotten into the very vitall parts of the church & common wealth , wee may see the mischiefe , but it is hardly remedyed . againe , when sinne goes with some evill circumstances and odious qualities which aggravate the same in the sight of god ; as when sinne growes ripe and abounds in a land or nation : at such a time as this a man may know there is some fearfull judgement approaching . but when is sinne ripe ? 1. when it is impudent ; when men grow bold in sinne , when sinne is ripe . making it their whole course and trade of life ; when mens wicked courses are their conversation , they cannot tell how to doe otherwise . 2. when sinne growes common , and spreads sarre ; it is an ill plea to say ; others do so as well as i ; alas , the more sin , the more danger . 3. when there is a security in sinning , without feare or dread of the allmighty , as if men would dare the god of heaven to doe his worst ; oh beloved , such persons as goe on still in their sins to provoke the lord , doe put a sword ( as it were ) into gods hands to destroy themselves . the old world ( you know ) was very secure ; no doubt they mocked at holy noah when hee made the arke , as if hee had beene a doting old man ; not with standing hee foretold them of the wrath to come ; and our saviour christ saith , before the end of the world it shall be , as in the dayes of noah ; beloved , god hath his old worlds still , if wee have the same course and security of finning , we must looke for the same iudgements . and therefore compare times with times ; if the times now answer former times , when god judged them , wee may well expect the same fearfull judgments to fall upon us . vnfruitfulnes threatneth a judgment upon a people ; when god hath bestowed a great deale of cost and time , hee lookes wee should answer his expectation in some measure . the figge tree in the gospell , had some respite given it , by reason of the prayers of the vine dresser , but afterward when it brought forth no fruite , it was cut downe and cast into the fire . beloved , who amongst us would indure a barren tree in his garden ? that which is not fit for fruit , is most fit for fire ; wee can indure a barren tree in the wildernesse , but not in our orchards ; when god , the great husbandman of his church , sees that upon so great and continual cost be stowed upon us , wee remaine yet unfruitfull , he will not suffer us long to cumber the ground of his church . againe , decay in our first love is a signe of judgement approaching ; god threatned the church of ephesus to remove his candlestick from among them , for their decay in their first love ; that having surfetted of plenty and peace , he might recover her tast by dyeting of her ; decay in love proceeds from disesteeme in judgement ; and god cannot endure his glorious gospel should be slighted , as not deserving the richest streyne of our love ; the lord takes it better , where there is but little strength and a striving to be better , then when there is great meanes of grace and knowledge , and no growth answerable , but rather a declining in goodnesse . i beseech you lay these things to heart ; the lord is much displeased , when christians are not so zealous as they should be ; when there is not that sweet communion of saints among them , to strengthen and incourage one another in the waies of holinesse as there might be ; when there is not a beauty in their profession to allure and draw on others to a love & liking of the best things ; when there is not a care to avoid all scandalls that may weaken respect to good things , and bring an evill report on the waies of god ; when they labour not with their whole hearts to serve the lord in a cheerefull manner , &c. the very not serving god answerable to encouragements , is a certaine signe of ensuing danger . therefore i beseech you let us looke about us , whether these be not the times wherein wee live , that judgement must begin at the house of god. the lord complaines in ieremy that the turtle and other silly creatures knew the time of their standing , and removing but his people did not know his judgements . doe the creatures know their times and seasons , and shall christ complaine that we know not the day of our visitation ? what a shame is this ? i beseech you let us know and consider our times ; if wee have a time of sinning , god will have a time of punishing . and have wee not just cause to feare that judgement is not sarre from us , when wee see a great part of gods house on fire already in our neighbouring countryes ? wee have had lesser judgements , and they have not wrought kindly with us ; wee neede a stronger purge ; if wee looke to the carriage of men , what sinne is lesse committed now then formerly ? how few renew their covenant with god ( in sincerity of resolution ) to walke closely with him . and , what the judgement will be , wee may probably foresee ; for usually the last judgement is the worst ; wee have had all but ( warre ) the worst of all ; for in other judgements , wee have to deale with god , but in this , wee are to deale with men , whose very mereyes are cruelti●s . the sword hath a long time been shaken over our heads , a cloud of warre hath hung over us to affright us , but we rest still secure in our sinfull courses , and thinke to morrow shall be as to day , and that no evill shall come nigh us &c. oh the frozen hearts of christians that thrust the evill day farre from them ; doe wee not see the whole world ( in a manner ) in a combustion round about us , and wee ( as the three young men in the fiery furnace ) untouched ? beloved , we have out-stripped them in abhominable wickednesses ; and however the lord is pleased that wee should onely heare a noyse and rumour of warre , yet wee in this land have deserved to drinke as deepe of the cup of the lords wrath , as any people under heaven . what course should we take to prevent the judgement of god , and keepe it from us ? labour to meete god by speedy repentance before any decree be peremptorily come forth against us ; as yet there is hope to prevaile ; for ( blessed be god ) as wee have many things to feare , so we have many things to incourage us to goe unto god with comfort ; wee have enjoyed a succession of gracious princes that have maintained the truth of god amongst us ; wee have many godly magistrates and ministers ; together with the ordinances & many other experience of gods love vouchsafed unto us . we have yet time to seck the lord , let us not deferre till the very time of judgement come upon us ; for that is but selfe love ; assure thy selfe thus much , thou canst have no more comfort in troubles and afflictions when they doe come , then thou hast care to prevent them before they come ; answerable to our care in preventing now , will be our comfort then therefore if wee would be bid in the day of gods wrath ; if wee would have god to set his marke upon us , and write us in his booke of remembrance , and to gather us when hee makes up his jewels ; if wee would have him to owne us then , looke to it now ; get now into christ ; be provided now of a sound profession of religion , and that will be as an arke to shelter us in the evill day ; what wee know let us doe , and then wee shall be built on a rocke , that if waves or any thing come wee shall not be stirred . usually god in dangerous times leaveth some ground of hope which worketh differently with men ; such as are carnall grow presumptuous hereupon ; but the godly are drawne neerer to god , upon any appearance of incouragement ; the good things they injoy from god , worke in them a more earnest desire to please him . it is the custome of the spirit of god , to make doubtfull , imperfect , and ( as it were ) halfe promises to keepe his people still under some hope ; whence we reade of these and such like phrases in scripture , it may be god will shew mercy , and who knoweth whether he will heare us ? &c. againe , examine and try upon what ground thou professest religion , whether it will hold water or no , and stand thee in steade when evill times shall come . beloved , it neerely concernes us all , seriously to consider , and narrowly to search upon what grounds wee venture our lives and soules ; try graces , our knowledg , repentance , faith love , &c. of what metall they are ; those that have coyne bring it to the touchstone , and if it prove counterset they presently reject it , and will have none of it ; oh that wee had this wisedome for matters of eternity ; if men would search and plough up their owne hearts , they would not need the plowing of gods enemies ; wee should not neede gods judgements , if wee would judge ourselves ; the church complained that the enemies had made long surrowes on her backe , but if shee had plowed her selfe she had saved the enemies that labour . before any judgement comes , let us store up the fruits of a holy life ; every day be doing something ; doe that now which may comfort thee then ; store up comforts against the euill day ; when the night is come wee cannot worke ; let us therefore walke while wee have the light ; let us looke about us , and do what good wee can , whilest wee have time as the apostle saith . the time will come ere long , that thou wilt wish , oh that i had that opportunity and advantage of doing good as i have had ; oh that i had such meanes of doing good as i have had ; but then it will be too late ; then that where by thou shouldest doe good wil be in thy enemies hands ; and therefore while wee have time ; let us be doing and receiving all the good wee can . againe , if wee would have god to shield us , and be an hiding place to us in the worst times , let us mourne for our owne sinnes , and the sinnes of the times wherein wee live . let us keepe our selves unspotted of the sins of the world ; let us not bring sticks to the common fire ; let us not make the times worse for us , but better ; that the times and places wee live in may blesse god for us . and let us not onely mourne for the sinnes of the times , but labour also to represse them all we can , and stand in the gappe , endeavouring by our prayers and teares to stop gods judgments . and wee should set a high price upon that religion and the blessings of god which wee doe injoy , lest wee force god to take them from us ; and so wee come to know that by the want of it , which wee did not value when wee possessed it ; oh let us esteeme the treasure of the gospell at a higher rate then ever wee have done ; wee see how it is slighted by most of the world , how they shake the blessed truths of god , and call them into question , being indifferent for any religion ; is this our proficiency beloved ? it behooves us to store up all the sanctisied knowledge wee can , and to take heed wee yeild not to any that would either weaken our judgement in religion , or our affections to the best things ; wee should every one in his place labour to stoppe diffentions in this kinde , and knit our heart together as one man in unity and concord ; factions have alwaies fractions going with them ; unitie makes strong , but division weakneth any people ; even sathans kingdome , divided against it selfe cannot stand . what is the glory of england ? take away the gospel , and what have wee that other nations have not better then our selves ? alas , if wee labour not to maintaine truth , wee may say with elies daughter , the glory of god is departed from us . sarah had her handmaids ; and so hath religion beene attended with prosperite and peace , preservation , and protection amongst us , even to the admiration of other countryes . shall we not therefore make much of that religion , which if we had it alone ( joyned with many crosses and sufferings yet ) were an inestimable and unvaluable blessing ? and shall wee not now much more considering it hath beene attended by god with so many mercies , cherish and maintaine the same all we can ? doe we thinke it will goe alone when it goes , whensoever god removes it from us ? no no , therefore i beseech you let us highly esteeme of the gospell , whilest we doe injoy it ; if wee suffer that to be shaken any way , our peace and prosperity will then leave us , and judgement upon judgement wil come upon us : if wee will not regard the truth of god which he esteemeth most , hee will take away outward prosperitie which wee esteeme most . but i come to the fifth point , that judgement must begin at the house of god. why doth god begin with his owne church and people ? 1. usually because hee useth wicked men and the enemies of his church for that base service to correct and punish them . 2. to take away all excuse from wicked men , that they seeing how severely god deales with his owne deare children , might be stirred up to looke about them , and consider what will become of themselves at the last , if they goe on in their sinfull courses ; so many crosses as befall gods children , so many evidences against secure carnal persons ; for if god deale thus with the greene tree , what will he do with the dry ? if he scourge his children thus with rodds , certainely the slaves shall be whipped with scorpions . 3. god begins with his own servants , that his children might be best at last ; if he should not beginne with them , they would grow deeper in rebellion against him , and attract more soyle and filth to themselves , and be more and more ingaged to error and corruption ; gods love to his people is such , that hee regards their correction before the confusion of his e●emies . againe , god doth this , that when hee sends them good dayes afterwards , they might have the more tast and relish of his goodnesse ▪ after an afflicted life , we are more sensible of happy times ; god deales favourably therefore with a man , when hee crosseth him in the beginning of his daies , and gives him peace in his latter end . this is a point of marvellous comfort and incouragement to the faithfull servants of god ; for 1. though god correct them sharply , yet hee shewes therby they are of his houshold ; when a man corrccts another , wee may know it is his childe or servant &c. god shewes that we are of his house and family by the care hee takes to correct us ; the vine is not hated because it is pruned , but that it may bring forth more fruit ; the ground is not hated because it is ploughed , nor the house because it is cleansed . but what is meant by judgement here ? iudgement is correction moderated to gods children ; iudgment is twofold in scripture ; the statutes of god are called judgements , and the corrections of god are called judgements ; the statutes are called judgements , because they judge what we should doe , and what wee should not doe ; now when wee doe not that wee should ▪ hee is forced to judge us actually with reall judgments . the reall judgements of god , are either , 1. upon the wicked , ( and so they are judgements in ●ury , for there is not the least tast of his love in them to wicked men ; they can make no sanctified use of them , becaus● they are not directed to them for their good . ) or 2. to gods children , and so they are moderate corrections , and therefore the prophet so often urgeth , correct us ô lord in judgement &c. god alwaies moderates afflictions to his owne children , but as for the wicked , he sweepes them away as doung , as drosse , and as chaffe . &c. againe , it is a comfort to gods children that he beginnes with them first ; rather then god will suffer them to perish and be condemned with the world , hee beginnes with them here , they have their worst first , and the better is to come . this likewise is some comfort , that the time when god corrects his children is most seasonable & ●it for them , god pruneth his trees in the ●ittest time . a plant cut unseasonably dieth , but being cut in due time it flourishes the better ; all the works of god are beautifull in their season . every ch●istian may truly say god loves me better then i doe my selse , hee knowes the best time of purging and visiting his people , this is the time of lacobs trouble , &c. therefore we should lay our hands upô our mouths , kisse the rodd , and stoope under judgements , as côsidering gods time , to be the best time , and that hee knowes better what is good for us , then wee doe our selves . thus you see though we have cause of fearing gods judgments , yet there is something to comfort us in the midst of all . god mingles our comforts and crosses together , whilest we are here ; both to keepe us in awe of offending his majesty , and to incourage u● in well-doing ; therefore let us alwayes looke what matter of feare , and what matter of hope wee have , for both these are operative affetions ; oh that i could stirre up this blessed feare in you , it is that which preserves the soule , and god hath promised that hee will put his feare into our ●earts , that wee shall not depart from hi● . i beseech you plie the thron● of grace , and desire the lord that it may bee to every one of your soules according to his good word . labour likewise ●or i●c●ur●gement in the waies of holinesse ; ( blessed be god ) yet wee have a time of respite , god forbeares us with much patience & goodnesse . answerable to our good courses that we take n●w , will be our comfort in the evill day . if wee carelesly goe on in sinne , & thinke it time enough to renew our covenant with god then when his judgments are abroad and ready to ceasse upon us , we doe but delude our owne soules & expose our selues to inevitable dangers . marke what the lord saith , because i called and you would not heare , &c. therefore will i laugh at your destruction ; is it not strange that the mercifull god should laugh at the calamity of his poore creatures ? yet thus it is with every wilfull sinner , that dallies with god , and puts off his repentance from time to time ; god will take pleasure in the ruine of such a man , and laug● when his feare comet● ; because those that seeke him then doe it not out of any love or liking of god and the waies of goodnes , but merely out of selfe-love and respect to their owne well-fare . the vngodlies misery . sermon ii. and if it first beginne at us , what shall the end of those be that obey not the gospell ! these words are p●opounded by way of admira●●● , as if the apostle had beene at his wits end , & could not certainly set downe , how great the judgment should bee of those that obey not the gospell ; it was so terrible and unavoydable . the points considerable are these . 1. that the seeming prosp●rity of the wicked shall have an end . 2. that it is wisedome to con●ider the end of gracelesse persons . 3. the description of them in these words , they are such as obey not the gospell . it is naturally in the hearts of carnall persons , to thinke it shall be alwaies well with thē , whereas the prophet saith , the happinesse of a wicked man , is but as a candle , that ends in ● snuffe , or like a rose , the beauty whereof suddenly fades , and nothing remaines but the prickles . the favours of men , ( for which theyso much offend god ) shall have an end ; their strength shall end , their pleasure shall end : alas , they are but pleasures of sinne for a season ; their life it selfe ( the foundation of all their comforts ) that shall have an end ; but their sinnes , by which they have offended god , shall never have an end : see what a feareful judgmēt followes every wicked wretch ; that which he sinnes for , his honor , riches , delights , all shall vanish and come to nothing , they shall not be able to afford him one droppe or dramme of comfort at his dying day : but the sinne it self , the guilt of that , and the punishment due to the same , shall indure for ever to torment his soule , without serious repentance & turning to god in time . but secondly , if the happinesse of wicked men shall have an end , and their misery shall have no end ; let us not bee dazeled with their present happinesse , so as to im●tate their evill waies : let us tremble at their courses , whose ends we tremble at ; if we walke in the same path , shall wee not come to the same end ? all wicked men that delight in the company one of another here , are brethren in ●vill , and shall bee like a company of tares all cast into hell fire together hereafter : it is pitty they should be s●vered then that will not be severed now ; those mens courses therefore which wee follow here , of their judgmēt wee shall participate eternally afterwards let this admonish us to have nothing to do with sinfull persons , nor to bee troubled with their seeming prosperity ; they stand in ●lippery places ; god lets them alone for a while , but their pleasure will end in bitternesse at last ; all their riches shall end in poverty & beggery , they shall not have a drop of ●ater to coole their tongues ; all their honour and greatnesse shall end in con●usion and shame , and lie in the dust ere long . in deed we should rather pitty them if wee consider their latter ends . alas , what shall become of them ere long ? the fall of there wretches shall bee so terrible , that peter could not set it downe , but leaves it to the admiration of the reader , what shall the end of such be ! &c. one difference betwixt a wise man and a foole , is , that a wise man considers his end , and frames his life sutable therunto ; therefore if we would be truly wise , let us consider the end of those things in this world , which wicked men offend god for , and set so light by heaven and everlasting happinesse for the procurement of ; alas , whatsoever is here , shall have an end . a christian should frame his course answerable to eternity , that when his happinesse shall end in this world , it may beginne in the world to come ; els wee may out-live our happinesse . this is the misery of wicked men , that their soules are eternall , but their happinesse is determined in this life , here that ends ; but their misery is infinite , and hath no end at all . looke what degree of excellency any creature hath if it bee good , the same degree of misery it hath , if it be evill ; what made the angells worse then other creatures when they sinned ? but only this , they were most excellent creatures , and therefore when they became evill , their excellencie did but help them to subsist & be more capable of punishmēt . a wise mā under ādeth his misstry ; now the angells when they fell became more miserable , because they were more capac●ous , and sensible of it , being spirits . so man being sinfull and evill , his end will be more miserable then any inferiour creature , because he was more happie ; his happinesse helps him to mo●e misery ; how should this stirre up every one to looke about him , & not to prize himselfe by any outward excellency whatsoever ? the more excellent thou art , the more miserable if thou sin against god ; it is of all unhappinesses the most unhappie thing , for a man to live happyly here a while , & be eternally miserable afterwards ; for our former happinesse tends to nothing els but to make us more sensible of future miseries ; what is all the felicity of great persons when they die and leave this world ? alas , it soone comes to nothing , and serves but to make them apprehensive of more misery then meaner persons are capable of ; what shall the end of such be ! &c. from this , that the apostle leaves the punishment of all sinfull wretches , to admiration and wonderment , rather then to expression , ( for indeed it is above expression ) wee may learne ; when wee are tempted to any sin or unalwfull course ; to cōsider thus with our selves . shall i for a pleasure that will end , have a judgement that shall never end ? for the favour of men that will faile , shall i lose the perpetuall favour of god , whose wrath is a cōsuming fire & burnes to hell ? shall i for a little profit , lose my soule eternally ? beloved , as the good things of a christian ( even in this life ) are admirable beyōd expressiō , peace that passeth all understanding , and joy unspeakable and glorio●s , &c. so when god awakens our consciences , those gripes and pangs , & terrors o● foule which follow after sinne cōmitted , are unutterable , & unconceivable ; i beseech you therefore when ever you are sollicited to sinne for profit or pleasure , &c. set before your eies the fading and perishing condition of these things , and the everlastingnesse of that judgment which attends upon them . oh that we were wise this way . i come now to the third particular : those that obey not the gospell ; where in wee have 1. a description of the thing . 2. and then of the persons . the thing is the gospell of god ; the persons are wicked men ; god is the authour of the gospell , it comes out his brest , sealed with authority ; whence learne this ( by the way , ) that in refusing the blessed gospell , ●ee have to deale with god himselfe ; it is gods word and gospel , therefore when you reject it , you reject god ; in receiving it , you receive god ; you deale with god himselfe when you deale with the ministers of his word ; therfore when ever you partake of the ordinaces , say with good cornelius , we are now in the presēce of god to heare what hee will say . but , what is it to obey the gospell ? to obey the gospell is to entertaine the offers of it ; for indeed though the gospell co●●and us to beleeve in the sonne of god , yet withall it offers the very command unto us ; to beleeve in christ , being in effect a commaund to receive him , which supposeth an act of giving and tendering somthing to us ; now when wee doe not receive and intertaine with our whole heart christ and his benefits freely offered , wee disobey the gospell , and so procure danger to our selves . but more particularly , he obeies the gospell that is sensible of his owne miserable and sinnefull condition , and from a sense thereof hungereth after the grace and favour offered in jesus christ to pardon sinne , which when hee hath once obteined , walkes answerable to that great mercy receved , hee that receives whole christ to justifie him , and sanctifie him too , that receives christ as a king to rule him , as well as a preist to save him , such a one receives the gospell : but those that are not sensible of their misery , or if they be , will not goe to christ , but as desperate persons fling a way the potion that should cure them , these are farre frō obeying the gospel of god. such likewise as pretend , oh , christ is welcome with the pardon of sinne , but yet live in grosse wickednesse against ●●owledge and conscience , and suffer him not to beare sway in their hearts , as if christ came by blo●d alone , & not by water , whereas indeed he came as well by water to sanctifie us , as by bloud to die for us . many there are that thinke they obey the gospell , who are indeed very rebels and enenies unto it ; they welcom● the gospell & they hate popery , &c. but notwithstanding they will bee their own rulers , & live as they list , they wil not denie thēselves in their beloved sinnes ; they are full of reveng● notwithstanding the gospell saith , this is my commandement that you love one another . that bidds them deny ungodlinesse and worldly lusts , and live soberly ; yet they will riot , and follow their base courses still . the gospell teacheth a man to acknowledge god in all his waies , to deale with go● in all thing● he goes about ; now when a man lives without god in the world , saying , god is mercifull , and christ is a saviour , and yet persists in those waies which seeme good in his owne eies , never looking to god to guide him , or his law to rule him , how can such a one bee said to obey the gospell ? but some others there are amongst us , that regard not christ and his satisfaction alone , but joyne faith and workes together in justification , they will have other preists , and other intercessors then christ. alas beloved , how are these men falne from christ to another gospell , as if christ were not an all-sufficient saviour , and able to deliver to the uttermost ? what is the gospell but salvation and redemption by christ alone ? therefore romes church is an apostate church , and may well be stiled an adulteresse and a whore , because shee is fallen from her husband christ jesus . and what may wee thinke of those that would bring light & darknesse , christ and antichrist , the arke and dagon together , that would reconcile us , as if it were no such great matter ? beloved , they that joyne works with christ in matter of j●stification , erre in the foundation , the very life and soule of religion consists in this ; what was the reason the iewes stumbled at this st●●bling block , and were never benefited by christ ? why ; they set up a righteousnesse of their ●wne which could not stand , but soone failed them . so when a man sets up a righteousnesse of his owne , neglecting the righteousnes of christ , it is impossible he should ever be saved living and dying in that errour . therefore i beseech you take heed of disobeying the gospell of jesus christ in any kinde whatsoever , for of all sinnes this is the greatest , as shall appeare by these reasons . first , b●cause sins against the gospel are sins against those attrib●tes , wherin god wil glorifie himself most , as his grace , mercy , loving kindnes , &c. therfore the gospel is called grace , because it publisheth , offers , and applies grace ; now sinnes against ●●rcy are greater then sins against justice ; for god hath made all things for the glory of his mercy . even among men , are not sinnes against favours the greatest sinnes ? to wrong a man whether hee deserves well or ill is an offence . but what man will have his courtesies rejected though never so meane ? love deserves love ; favour deserves respect againe : but now when we● obey not the gospell , wee neglect and dispise the goodnesse and mercy of god ; oh what excellēt blessings doth the gospell reveale , if wee had hearts to value them ! doth not the gospell bring salvation ? is it not the word of grace , the word of life , the word of the kingdome ? beloved , i beseech you lay these things to heart , for whensoever your refuse the gospell of christ , you refuse with it the word of grace , of the kingdome of heaven , and eternall life , and all ; therefore the sinnes of the gospell must needs bee the greatest sinnes . againe , sinnes against the greatest light are most sinnefull ; what makes sinne out of measure sinfull , but this , when it is committed against a great measure of light ? what makes a man fall foule ? it is not when he falls in a mist , or in a darke night ( every one will pitty him then , alas he wanted light ) but when hee falls at noone day . beloved , had we lived in former times when the light was not powred forth so abundantly as now it is , our sinne had beene the lesse , but now in this cleare sunshine of the gospell for us to live in sinnes condemned by so great a light , either in our judgmēt or practice , it must needs make our sinne the greater . if i had not come and spoke to them ( saith our saviour ) they had had some pretence for their sinnes ; but when christ had once spokē , all excuse was takē away , they could not thē say they knew not the will of god ; and this is the reason of that speech of the apostle , now you are in the light , walke as children of light . and this is the condemnation that men hate light , ( not that men for want of light stumble , but ) that men love darknesse more then light . it is not the sinne it selfe , but the love & liking of sinne which aggravates mens wickednesse , when as the malice & poison of their hearts rebells against the discovery of gods good pleasure in christ. no people o●t of the church are capable of this sin ; for how can they sinne by infidelity and unthankfulnesse for the gospell , that never had it ? and therfore negative infidelity is as it were no sin in comparison ; if i had not come among them they had had no sin , saith christ. negative i call that , when as men beleeve not , having no meanes , as infidells and heathens , &c. and therefore as they sinne without the gospell , so they shal be damned without the gospel ; the rule of their dānation shal be the law of nature writtē in their hearts ; for this is an undoubted truth , no man ever lived answerable to his rule ; & therefore god hath just ground of dānation to any man , even from this that hee hath not lived answerable to the rule of his owne conscience ; so that we need not flie to reprobation , &c. againe , an other aggravation of sinnes against the gospell is , that they are against the better covenant ; the first covenant was , d●e this and live , ●gainst which wee all sinned , and were u●der the curse ; but now wee are under a more gracious covenant ; ( a covenant of mercy ) beleeve in the lord jesus christ and wee shall be saved ; therefore sinnes now must needs bee more heinous ; for if we sinne against the gospell , either by presumption or despaire , or els by prophanenes , professing the gospell but denying the power of it , &c. there is no remedy left for us ; if a man sinne against the la● , against morall honesty and civill righteousnesse , there is a remedy in the gospell for him ; but when a man sinnes against the sweet love and goodnesse of god , in rejecting the gospel of his deare sonne , mercy it selfe shall not save such an one ; that must needs bee a strange sinne that makes a man worse then a sodomite , yet wee reade it shall bee easier for sodome and go●●rrha in that day , then for those that heare the gospell , ( the blessed allurements and invitations to beleeve , and to lead an holy life answerable to our faith and calling ) and yet live in sins against conscience , despising the precious bloud of christ. herod was a wretched man , yet notwithstanding it was said , hee added this to all , he put iohn in prison a preacher of the gospell : sinnes against the gospell in a loose malignant professor are many times worse then all the rest . oh therefore take heed of sinning against the favour and goodnesse of god , for this will confound us a● the day of judgment , when we shal think , what , was so great mercy offered me & did i slight it in this manner ? have i lost the favour of god , eternall life , and the glorious company of the saints in heaven for a base pleasure of sinne for a seas●n , to gratifie a bruitish lust ? have i lost christ and all the good by him for ever , only to satisfie my sinfull disposition ? to please a carnall friend ? &c. oh how will this lie heavy upon the soule another day ! we shall not need accus●rs , our owne hearts shall justifie the sentence of god against us bee it never so sharpe , that we have resused mercy so often tendred to us in the bloud of christ. marke what saint paul saith , the lord iesus shall bee revealed from heaven , in flaming fire taking vengeance upon those that know not god : and obey not his glorious gospell ; he saith not , only on those that are swearers , and prophane persons , but ignorant sots that care not to know god , though they bee not open sinners : h● saith not , those that persecute the gospel or oppose it shall bee punished with eternall destruction frō the presence of god , ( which is true ) but those that sin in a lesse degree , s●ch as obey not the gospell , that value not this inestimable jewell : that sell not all to buy this pearle , unto whom all the world is not drosse and doung in respect of the glorious gospell of christ jesus ; how shall they escape which neglect so great salvation ? oh say some , this concernes not me , i thanke god there is mercy in christ , and i hope for pardon , &c. beloved , here is the bane of mens ●oules , they will be their owne carvers , and take of the gospell what they list ; oh so much of christ as concernes their owne good they will have , so much as concernes their pleasure and profit , so much as they may have and bee proud too , and be devilish , and evill in their life and conversation too , this they allowe of , and it is pitty he should live that regards not christ in justification ; but so much as concernes mortification & selfe-de●yall , as crosses them in their sinful course , this they are strangers to ; but ( wee must know ) the gospell doth not onely bring salvation , but it teacheth a man to denie ungodlines & worldly l●sts , to put off himselfe , his whole selfe , that hee might have no judgement , nor no affection contrary to god. to make this more plainly appeare , take these few instāces . the very first lesson which the gospell injoy●eth , is to cut off our right hand , and pull out our right eye , ( that is , ) to deny our selves in those sinnes which are most useful & gainful to us ; now whē this is pressed in particular to some that live in their secret beloved sins , presently they beginne to hate this blessed truth , and the ministry thereof ; they know so much as will damne them , but so much as without the which they cannot be saved that they oppose ; contenting themselves with a bare forme and outside of religion ; they come to church , and take their bookes and reade and heare and receive the sacrament , &c. and in these outward performances they ▪ rest : alas beloved what are these ? i tell you , all the priviledges of the gospell doe but aggravate thy damnation , if thou art not bettered by them ; for as they are in themselves invaluable priviledges and even ravish the heart of a true child of god ; so when they are not entertained to purpose , they make our sinne the more heinous ; every man is willing to accept of christ , but it must be upō their owne termes , & what are those ? so they may enjoy their worldly delights , so they may increase their estates by such unlawfull meanes , and not bee crossed ; so long they are content that christ and the gospell shall bee theirs ; but otherwise if they cannot enjoy christ upon their owne termes , ( that is ) if they cannot goe to heaven and to hell too , they will rather regard their owne profits and pleasures , then regard christ. oh , how do these poore wretches delude their own soules ; beloved the imbracing and obeying the gospell is a spirituall marriage betwixt christ and the beleever . now you know in marriage the will is given up to the husband ; the wife is no more her owne , but at his disposing : so when once wee are truly united unto christ , wee take him for better for worse , wee must suffer with him , yea live and die with him , & esteeme him above all ; wee must take christ upon his owne termes , or els hee will not bee had ; if wee love not him above father and mother ( yea & life it selfe ) wee are not worthy of him ; and therefore all that doe not thus obey the gospell are rebells , and shall have the reward of rebells if they repent not in time . were it not a comely thing ( thinke you ) for a company of traitors that had this condition propounded to them , if you will come in and live as good subjects you shall have a pardo● , for them to go on presumptuously in their rebellion still , and thinke to have ●avour when they please ? would not ● sharpe execution be the just desert of such persons ? againe , christ propounds pardon and forgivenesse of sins upon this condition , that wee will come in , & live as wives& as obedient subjects to his blessed spirit , and not in swearing ▪ filthinesse , and other abominable courses of which the scripture saith , such shall 〈◊〉 inherite the kingdome of heaven ; yet notwithstanding sathan hath so bewitched many poore wretches , that they thinke their case is good , and al shall goe well with them bee their lives never so loose and opposite to the wayes of god ; they blesse themselves when god doth not blesse them , but rather curse them to their faces ; the devill himselfe is likely to bee saved as soone as such gracelesse persons as these , without repentance : no , no , if ever they expect a pardon , they must live as subjects : if they frame not themselves to bee guided by christ , and come under his government , to be ruled according to his will ; they have nothing to doe with mercy and salvation , those mine enemies that will not have mee rule over them , bring them hither , and slay them before me , &c. we mocke christ if wee will not suffer him to rule us . but i cannot obey the gospell of my selfe . it is true , we cannot no more than we can obey the law ; nay , it is harder to obey the gospell then to obey the law in a mans owne strength ; for there are the seeds of the law in our nature , but there are none of the gospell ; that is ●eerly supernaturall ; the prom●ses are above nature to apprehend them , therefore a supernaturall strength is required to plant the excellent grace of faith in our hearts . but though we be as unable to beleeve and obey the gospell as the law , yet here is the difference ; together with the unfolding of our miseries by the gospell , the spirit of god goes along to sustaine us . the law finds us dead , and gives us no strength , but leaves a mā cursed stil ; the gospell likewise findes us dead , but it leaves us not so , and therefore it is called the ministry of the spirit ; received you the spirit by the law , or by the gospell ? gods blessed spirit goes together with the sweet message of salvation and eternall life ; and this spirit doth not onely open our understandings , but incline and bend our wills and aff●ctions to imbrace the truth that is offered . seing therefore the spirit which accompanieth the gospell , is mighty and powerfull in operation , let none pretend impossibility ; for though they finde not the sweet blaze of the spirit at the first or second hearing ; yet let them still attend upon grace , waiting at wisdomes gate , and the angell will come at lenght and stirre the waters ; god will make the m●anes effectuall first or last to those that in truth of heart seeke unto him ; for the gospell is the chariot of the spirit , and the golden conduit through which the spirit runnes , and is convayed to us ; therefore if thou wouldest not disobey the gospell , withstand not the spirit of god working by the same . now the spirit workes with the gospell by degrees . 1. it bringeth some to be willing to heare the gospell , who yet presently neglect and dis-regard the the same . 2. others are more obedient for a time ( as the stony ground ) but because they opened not their hearts to the working of the spirit onely , but will bee ruled partly by carnall wisedome , and partly by the spirit , it leaves them at last altogether . 3. but some there are who give up themselves wholly to the government of christ , to be ruled in all things by his blessd spirit ; highly esteeming the treasures of heaven , and comforts of a better life , above all the fading outward felicities which this world can afford ▪ who would not to gaine any earthly thing , hurt their consciences , or once defile themselves with unfruitfull workes of darknesse ; fearing lest they should in any thing dishonour christ , or grive his good spirit , and to such only hath the gospell come in power . therefore i beseech you seriously cōnsider of this truth if you would not disobey the gospell , disobey not the spirit accompanying the same ; deale faithfully with your owne soules . which of you al hath not some time or other had his heart warmed with the sweet motions of gods spirit ? oh doe not resist these holy stirrings within you , give way to the motions of the blessed spirit of god , second them with holy resolutions to practise the same ; let them sinke deepe into your hearts , roote them there , and never give over the holy meditation of them , till you make them your owne , till you come to see grace and the state of christianity to be the most amiable and excellent thing in the world , & sin & carnall courses to bee the most accursed thing in the world , worse than any misery , than any beggery , tormēt , or disgrace whatsoever . beloved til we have our spirits wrought upon to this high esteeme of good things , & to a base undervaluing of all things else , we shal rebell against christ first or last : for untill such time as the heart of mā is overpowred with grace , hee cannot but disobey the gospel , either by shutting it out altogether , or by making an evill use of what he knoweth ( thereby turning the grace of god into wantonnesse ) or else by revolting from the truth received altogether : when times of temptation come , unfound christians wil do one of these three , either despise , refuse or revolt from the truth . therefore i beseech you let your hearts be cast into the mould and fashion of the gospell of christ , let it bee soundly bottomed and ingrasted in you , that so you may grow more and more obedient to the truth revealed , and so your end shal not be theirs here , which obey not the gospell of iesus christ. but , how may i come to obey the gospell ? begge earnestly of god in the use of the meanes ( else prayer is but a tempting of god ) that thy soule may bee convinced , of what evill is in thee , and what evill is towards thee unlesse thou repent ; labour for sound conviction ; for you shall not need to stirre up a man that is condemned to seeke out for a pardon , or a man that seeles the smart of his wound to get balme to cure it ; oh no , when our hearts are once truly humb'●d and pearced with a sight of our sinnes , then christ will bee christ indeed unto us ; mercy is sweet at such a time , any thing for a saviour then , and not before . therefore labour every day to see more and more into the venemous & filthy nature of sin , make it as odious to thy soule as possibly thou canst , hearken to the voyce of conscience , give it full scope to speake what it can , that so thou maist fly to christ. consider how god plagueth us in this world for sinne , how it fils us with feares and horrors , causing our consciences to torment us , and fly in our faces ; consider what threatnings are denounced against sinne and sinners , for the time to come . consider the fearfull judgements of god upon others for sinne , how it cast adam out of paradise , the angels out of heaven , being so offensive to god , that it could no otherwise bee expiated then by the death and blood shedding of the lord jesus . i beseech you let your hearts dwel upon these things , and consider with your selves how bitter you have found it to offend god , though now it be a time of mercy . secondly , cōsider how the gospell layes open christ unto us ; this is his cōmandement , that we beleeve in the lord iesus ; he that cōmands us to doe no murther , not to ●teale , &c. commands us likewise to beleeve in christ ; hee commands us to love our owne soules so much , as to take the remedy which may cure them ; so that now it is our duty to be good to our poore soules , and wee offend god if wee bee not mercifull to our owne soules . oh what a favour is this , that god should lay a charge upon me no●●o reject my owne mercy , as it is in ionah , they who follow lying vanities forsake their owne mercies ; if i doe not love my owne soule , and accept of mercy offered , i make god a lyar , and offend his majesty . againe , consider how god allures those that might except against mercy ; alas , i am laden with sinne , ( will some poore soule say ) why , come unto mee all you that are heavy ●aden , and i will case you . but i have offended god , i have broken my peace , &c. yet i beseech you be reconciled to god , though you have offended , yet there is hope ; do but consider how ready god is to helpe you , how continuall his mercies are , and how he stretcheth out his hands to receive us . consider further , what a sweet regiment it is to be under christ as a king , and as an husband ; will hee not provide for his owne family , for his owne subjects ? beloved , it is not meere dominion that christ stands upon , he aymes at a fatherly and husband like soveraignty for the good of his children and spouse , it is their welfare he lookes after ; therefore i beseech you be in love with the government of jesus christ and his blessed spirit , oh it is a sweet regiment ; the spirit of god leades us quietly , inlightning our understandings upon judicious grounds what to doe , by strength of reason altering our natures , and bettering us every way , both in our inward and outward man ; it never leaves teaching and guiding of us till it hath brought us to heaven and happinesse . to conclude , marke what the apostle saith here , what shall bee the end of those that obey not the gospell ? ( he cares not what they know ) many say , we have heard the word , and wee have received the sacrament , &c. it is no matter for that , how stands the bent of your soules ? what hath your obedience beene , this is that god lookes after ; every man can talke of religion , but where is the practice ? a little obedience is worth all the discourse and contemplation in the world , for that serves but to justifie gods damning of us , if we live not answerably : value not your selves therefore by your outward profess ō , neither judge of your estate in grace , by the knowledge of good things ; nothing but the power of godlinesse expressed in our lives , will yeeld reall comfort in the day of tryall . and wee should labour that our obedience bee free and cheerfull , alwayes upon the wing , ( as we say ) for that is euangelicall obedience ; gods people under the gospell are a voluntary ready people , zealo●s of good workes . oh beloved , did we but consider what god hath done for us here , and what hee meanes to doe for us in another world , how would our hearts be inlarged in duty to his majesty ? did wee but consider of his inestimable love in the lord christ , pardoning such wretches as wee are , and not onely so , but accepting our service , and us to life everlasting , taking us from the lowest misery to the highest happinesse ; from the lowest hell to the highest heaven , of traytors to be sonnes , of slave● to bee heires of the kingdome , & c ? oh did wee but seriously consider and beleeve these things , how would they warme our hearts , and make us plyable and constant to every good worke and way ? the apostle having tasted the sweet favour of god in christ , might well use it as a motive to quicken others , ( i beseech you by the tender mercies of christ , &c. ) he knew this was a powerfull argument , and if that wrought not upon mens hearts , nothing would . let our obedience therefore be cheerefull , for now wee are not in the oldnesse of the letter , we have not a legall covenant since christs comming , but wee serve god in the newnesse of the spirit , ( that is ) cōsidering that the spirit is given in more plenty since his ascention , wee should bee more spirituall and heavenly in our service of god ; considering that our head is already entred into that high and holy place , and wee ere long shall bee present with him , having but a spot of time to passe here below , how ready and zealous should wee bee in obedience to gods will , and not suffer a heavy lumpishnesse and deadnesse of spirit to cease upon us in holy performances : but i hasten to the second amplification . the difficvlty of salvation . sermon iii. if the righteous scarcely be saved , where shall the wicked and ungodly appeare ? by righteous here , is meant that euangelicall righteousnesse which wee have in the state of the gospell , ( namely ) the righteousnesse of christ imputed to us ; for christ himselfe being ours , his obedience and all that hee hath , becomes ou●s also ; and whosoever partaketh of this righteousnesse which is by faith , hath also a righteousnesse of sanctification accōpanying the same , wrought in his soule by the spirit of god , whereby his s●nfull nature is changed and made holy : for if any man be in christ hee is a new creature . the same spirit that assures us of our interest in christ , purifies and clenseth our hearts , and worketh a new life in us , opposite to our life in the first adam , from whence flowes new workes of holinesse and obedience throughout our whole conversation : there must bee an inward inherent righteousnesse before there can bee any workes of righteousnesse ; an instrument must bee set in tune before it will make musicke ; so the spirit of god must first worke a holy frame and disposition of heart in us , before we can bring forth any fruits of holinesse in our lives ; for we commend not the works of grace as we doe the workes of art , but referre them to the worker : all that flowes from the spirit of righteousnesse , are workes of righteousnesse . when the soule submits it selfe to the spirit , and the body to the soule , then things come off kindly . take a man that is righteous by the spirit of god , hee is righteous in all relations , he gives every one his due ; he gives god his due , spirituall worship is set up in his heart above all ; hee gives christ his due by affiance in him ; hee gives the holy angels their due , by considering hee is alwayes in their presence , that their eye is upon him in every action he doth , and every duty hee performes ; the poore have their due from him ; those that are in authority have their due ; if he be under any , hee gives thē reverence and obedience , &c. he will owe nothing to any man but love , hee is righteous in all his conversation , he is a vessell prepared for every good worke : i deny not but hee may erre in some particular , that is nothing to the purpose , i speake of a man as hee is in the disposition and bent of his heart to god and goodnesse , and so there is a thread of a righteous course , that runs along through his whole conversation ; the constant tenure of his life is righteous ; he hungers and thirsts after righteousnesse , and labors to be more and more righteous still every way , both in justification , that he may have a clearer evidence of that , as also in sanctification , that he may have more of the new creature formed in him , that so hee may serve god better and better all his dayes . now if this man shall scarcely bee saved , where shall the sinner and ungodly appeare ? where you have two branches . 1. the righteous shall scarcely be saved . 2. the terrible end of sinners and ungodly ; where shall they appeare , &c. now in that the righteous man thus described by me , shall scarcely be saved , consider two things . 1. that the righteous shall be saved . 2. that they shall scarcely bee saved . what doe i say , the righteous shall be saved ? he is saved already ; this day is salvation come to thine house , ( iaith christ to zacheus ) wee are saved by faith , and are now set in heavenly places together with him ; wee have a title & interest to happinesse already , there remaines onely a passage to the crowne by good workes . we doe not as the papists doe , worke to merit that wee have not , but wee doe that wee doe in thankfulnesse for what we have : because we know we are in the state of salvation , therefore wee will shew our thankfulnesse to god in the course of our lives . how can we misse of salvation when we are saved already ? christ our head being in heaven , will draw his body after him ; what should hinder us ? the world ? alas , wee have that faith in us which overcometh the world ; as for the flesh , you know what the apostle saith , wee are not under the law , but under grace ; the spirit in us alwayes lusteth against the flesh , and subdues it by little and little ; neither can sathan or the gates of hell prevaile against us , for the grace we have is stronger then all enemies against us . god the father is our father in christ , and his love and gifts are without repentance ; when once we are in the state of salvation , hee will preserve us by faith to salvation ; and wee are knit to god the sonne , who will lose none of his members , the marriage with christ is an everlasting union , whom he loves he loves to the end . as for god the holy ghost , ( saith christ ) i will send the comforter , and hee shall bee with you to the end : the blessed spirit of god never departs ●here hee once takes up his lo●ging : there is no question therefore of the salvation of the righteous , they are as it were saved already . let this teach us thus much , that in all the changes and alterations which the faith of man is subject unto , hee is sure of one thing , all the troubles , and all the enemies of the world shall not hinder his salvation ; if it bee possible the elect should bee deceived , but it is not possible . oh what a comfort is this , that in the midst of all the oppositions and plottings of men and devils , yet notwithstanding some what we have that is not in the power of any enemy to take from us , nor in our owne power to lose , namely our salvation ; set this against any evill whatsoever , and it swallowes up all . put ca●e a man were subject to an hundred deaths one after another , what are all these to salvation ? put case a man were in such griefe that hee wept teares of blood ; alas , in the day of salvation all teares shall be wiped from his eyes . set this ( i shall be saved ) against any misery you can imagine , and it will unspeakably comfort and revive the soule beyond all . but it is here said , hee shall scareely be saved . this is not a word of doubt , but of difficulty ; it is not a word of doubt of the event , whether hee shall be saved or no , ( there is no doubt at all of that ) but it is a word of difficulty in regard of the way and passage thither , so it is here taken , which leads mee to a second point , that the way to come to salvation is full of difficulties . because there is much adoe to get lot out of sodome , to get israel out of egypt , it is no easie matter to get a man out of the state of corruption ; oh the sweetnesse of sinne to an unregenerate man , oh how it cuts his very heart , to thinke what pleasures and what profits , & what friends , and what esteeme amongst men he must part withall ; what a doe is there to pull him out of the kingdome of sathan , wherein the strong man held him before ? againe , it is hard in regard of the sin that continually cleaves to them in this world , which doth as it were shackle them , and compasse them about in all their performances , they would doe well but sinne is at hand ; ready to hinder & stop them in good courses , so that they cannot serve god with such cheerfulnesse and readinesse as they desire to doe ; every good worke they doe , it is as it were pulled out of tho fire ; they cannot pray but the flesh resists , they cannot suffer but the flesh drawes back ; in all their doing and suffering they carry an enemy in their owne bosomes that hinders them : beloved , this no small affliction to gods people ; how did this humble paul when no other affliction laid upon him ; oh wretched man that i am , who shall deliver me from this body of death ? it was more troublesome to him than all his irons , and pressures whatsoever . besides , it is a hard matter in regard of sathan , for hee is a great enemy to the peace of gods children ; when they are once pulled out of his kingdome , hee sends flouds of reproaches and persecutions after them , and presently sends hue and crie as pharaoh after the israelites , oh how it spights him ? what ? shall a piece of dust and clay bee so neare god , when i am tumbled out of heaven my selfe ? though i cannot hinder him from salvation , i will hinder his peace and joy , he shall not have heaven upon earth , i will make him walke as uncomfortably as i can ; thus the devill as hee is a malignant creature , full of envy against gods poore saints , so hee is a bitter enemy of the peace and comfort which they enjoy , and therefore troubles them with many temptations from himselfe and his instraments , to interrupt their peace , and make the hearts of gods people sad all he can . thē by reason of great discouragement & il usage which they finde in the world form wi●ked men , who are the devils pipes , ledd with his spirit to vexe and trouble the meeke of the earth ; ( for though they thinke not of it , sathan is in their divellish natures ) hee joynes and goes along with their spirits in hating and opposing the saints of god : for indeed , what hurt could they doe but by his instigation ? how are good men despised in the world ? how are they made the onely butt to shoot at ? alas beloved , wee should rather incourage men in the waies of holinesse ; wee see the number of such as truly feare god is but small , soone reckoned up , they are but as grapes after the vintage , or a few berryes after the shaking ; one of a city , two of a tribe , they have little incouragement from any , but discouragements on all sides . besides this , scandall makes it a hard matter to bee saved ; to see evill courses and evill persons flourish and counten anced in the world ; oh it goes to the heart of gods people , & makes them slagget at gods providence ; it is a bitter temptation and shakes the faith of holy men as wee see psal. 73. againe , it makes the heart of a good chris●ian bleed within him , to see scandalls arise from professors of the gospell , when they are not so watchfull as they should bee , but bring a reproach upon religion by their licentious lives . yea gods children suffer much for their friends , whose wicked courses are layd to their charge , and sometimes , even by their friends for whilest they live here , the best of all are subject to some weakenes or other , which causeth even those that are our in●ouragers through jealousy or corruption , one way or another , to dishearten and trouble us in the way to heaven . this likewise makes the way difficult , we are too to apt to offend god daily , giving him just cause to withdraw his spirit of comfort from us ▪ which makes us goe mourning all the day long , wanting those sweet refreshments of spirituall joy and peace wee had before ; the more comfort gods child hath in communion with god , the more hee is grieved when hee wants it ; when christ wanted the sweet solace of his father upon the crosse , how did it trouble him ? my ●od , my god , why hast thou for saken mee ? how did hee sweate water and bloud in the garden , when hee felt but a little while his fathers displeasure for sinne ? thus is it with all gods children , they are of christs minde in their spirituall desertions . and when they have gotten a little grace how difficult is it to keepe it ? to keepe our selves in the sense of gods love ? to manage our christian state aright ? to walke worthy of the gospell , that god may still doe us good and delight to bee present with us ? what a great difficulty is it to bee alwaies striving against the streame , and when wee are cast backe , to get forward still , and not bee d●scouraged till wee come to the haven ? none comes to heaven , but they know how they come there . now god will have it thus to sweeten heaven unto us ; after a conslicting life peace is welcome , heven is heaven indeed after trouble ; wee can relish it then . because god will discard hypocrites , in this life ; who take up so much of religiō , as stands with their case and credit in the world , avolding every difficulty which accompanyes go●linesse , but so they may swimme two wayes at once , goe on in their lusts still and bee religious withall , this they approve of ; therefore god will have it a hard matter to bee saved to frustrate the vaine hopes of such wretches ▪ alas , it is an easy matter to bee an hypocrite , but not to live godly . if the righteous bee saved with much adoe , then never enter upon the profession of religion with vaine hopes of ease and pleasure , that it shall be thus and thus with thee &c. herein thou doest but delude thy owne soule , for it wil prove otherwise forecast therefore what will fall , and gett provision of grace before hand to sustaine thee . as if a man were to goe a dangerous journey , hee provides himselfe of weapons pons and cordialls and all the incourage●ents he can least hee should faint in the way ; where . as hee that walkes for his pleasure provides nothing , hee cares not for his weapon or his cloake , because if a storme comes hee can runne under shelter or into a house &c. he that makes religion a recreation can walke a turne or two for his pleasure , and when any difficulty arises , can retire and drawe in his hornes againe . an hypocrite hath his reservations and politike ends , and therefore what needs hee any great provision to support him when he knows how to winde out of trouble well enough , rather then to stand couragiously to any thing . but a true christian that makes it the maine work of his life to please god , armes himself for the worst that can befall him , and will be saved through thicke or thinne , smooth or rough , whatsoever comes on it , so god will save his soule hee cares not ; but rejoyceth ( with paul ) if by any mean●s he can attain the resurrectiō of the dead , by any meanes , it is no matter what ; let fire and fagott meete with him , yet hee is resolved not to retire for any trouble or persecution whatsoever that standes betweene him and happinesse . hee is purposely armed to breake through every opposition to the best things and what ever may separate his soule from the favour of god. i beseech you beloved think of these things , and let it bee your wisedome to make the way to heaven as easy as you can ; to this end begge the spirit of christ , you know the holy spirit is full of life and strength , it is a spirit of light and comfort and whatsoever is good ; the spirit of god is like the winde ; as it is subtle in operation and invisible , so it is strong and mighty , it beares all before it ; oh therefore gett this blessed spirit to inlighten thee , to quicken thee , to support thee , &c. and it will carry thy soule couragiously along , above all oppositions and discouragements whatsoever in the way to happinesse . get likewise the particular graces of the spirit , which will much cheere thee in thy christian course ; above all labour for a spirit of humility ; an humble man is sit to doe or suffer any thing ; a proud man is like a gouty hand , or a swelled arme , unfit for any christian performance , he is not in a state to doe good ; but an ●ūble mā is thankfull that god will honour ●im so farre as to let him suffer for the cause of christ ; hee is wondrous empty and vile in his owne eyes , and admires why god should reserve such infinite matters for so base a worme as hee is . when christ would have us take his yoake upon us , he advises us to learne of him to be meeke and lowly , &c. some might say , this yoake is heavy , it will pinch mee and gall me : no , saith our saviour , it shall bee very light and easie ; but how shall i get it to be so ? why , get but an humble and meeke spirit , and that will bring rest to your soules . againe , labour for a spirit of love ; love is strong as death ; it will carry us through all . the love of christ in the martyrs when the fire was kindled about them , made them despise all torm●nts what soever : this will warme our hearts , and make us goe cheerfully to worke . let but a spirit of love be kindled in gods childe , and it is no matter what he suffers ; cast him into the fire , cast him into the dungeon , into prison , whatsoever it bee , hee hath that kindled in his heart , which will make him digest any thing . we see the disciples when they had the spirit of christ within them , to warme their hearts , what cared they for whipping or stockes , & c ? you see even base carnall love will make a man indute poverty , disgrace , what not ? and shall not this fire that comes from heavē , when it is once kindled in our hearts prevaile much more ? what will make our passage to heaven sweete if this will not ? nothing is grievous to a person that loves . exercise your hope likewise , set before your eyes the crowne and kingdome of heaven , those admirable things contained in the word of god , which no tongue can ●xpresse ; let hope feed upon these de●cates , cast anchor in heaven , and see if it will not make thee goe on cheerefully in a christian course ? faith will overcome the world , all the snares of prosperity that would hinder us on the right hand . faith , it presents things of a higher nature to the soule , better than they ; faith likewise overcomes temptations on the left hand , all terrours and discomforts whatsoever , it considers these are nothing to the terrour of the lord ; therefore faith is called the evidence of things not seene , because it presents things that are absent as present to the soule : if life and happinesse be once truly presented to our hearts , what can all the world doe to hinder our passage thither ? lastly , we should much endeavor the mortifica●●ō of our lusts ; for what is it that makes the way to heaven irk some unto us : is it not this corrupt and proud flesh of ours ? which will indure nothing , no not the waight of a straw , but is all for ease and quiet , &c. it is not duty which makes our way difficult , for it was meate and drinke to christ to doe the will of his father . why is it not so with us ? because he was borne without sinne , when sathan came he found nothing ( of his owne ) in him ; but when hee sollicites us , hee findes a correspondency betwixt our corrupt hearts and himselfe , whereby having intelligence what we haunt , & what we love , he will be sure to molest us : the lesse wee have of the workes of sathan in us , the lesse will bee our trouble ; and the more wee doe the will of god , and strive against our corruptions , the more will make holy duties delightfull to us ; but if wee favour and cherish corruption , it will make religion harsh ; for the wayes of wisedome are wayes of pleasure in themselves , and to the regenerate , &c. i come now to the second clause . where shall the sinner and ungodly appeare . by sinner he meanes him that makes a trade of sinne , as wee say , a man is of such a trade , because he is daily at worke of it , and lives by it ; so a man is a trader in sinne , that lives in corrupt courses ; for it is not one act that denominates a sinner , but the constant practice of his life . now this q●estion , where shall the ungodly appeare , implyes a strong denyall , he shall bee able to appeare no where , especially in these three times . 1. in the day of publike calamity , when god judgements are abroad in the world ; the wicked are as chaffe before the winde , as waxe before the sun , as stubble before the fire : when god comes to deale with a cōpany of gracelesse wretches , how will he consume and scatter them , and sweep them away as dung from the face of the earth ? he will universally make a riddance of them all at once : where shall a naball stand when judgement comes upon him ? alas , his heart is become a stone ; where shall balthazar appeare whē he sees a hand-writing upon the wall ? oh how the wicked tremble and quake when g o d comes to judge them in this world , though they were a terrour to others before ? but where shall they stand in the houre of death ? when the world can hold them no longer , when friends shal forsake them , when god will not receive them , when hell is ready to devour them , &c. and lastly , where shall the sinner appeare at the day of judgement , that great and terrible day of account , when they shal see al the world in a combustion roūd about them , and the lord jesus comming in flaming fire , with his mighty angels , to take vengeance on such as obey not the gospell ? how will they then call for the mountaines to cover them , and the hills to fall upon them to hide them from the face of him that sitteth on the throne , and from the wrath of the lambe , &c. beloved , i beseech you let the meditation of these things sinke deepe into your hearts , dwell upon them , remember that they are matters which neerly concerne your soule , and no vaine words touching you and your welfare . the saints safety in evill times . sermon iiii 1 pet. 4. 19. wherefore let them that suffer according to the will of god commit their so●les to him in well doing , as to a faithfull creator . though divinity be cleare in other differences from carnall or naturall reasons ; yet it hath hom●geniall reasons and grounds of its owne , whence come inserences as naturall as for the tree to beare fruit , or the sunne to shine ; so upon the former divine grounds ( for it is a matter of suffering wherein wee must have pure divinity to support our soules ) the aposlle comes to bring a spirituall inference sutable to the same , in the words read unto you : wherefore concluding all to bee true that was said before , let them that suffer , &c. wherein consider , 1. that the state and condition of gods children is to suffer . 2. the dispensation of that suffering , ( they suffer not at all adventures , but ) according to the will of god. 3. their duty in this estate , namely , to commit the keeping of their soules to god. in the duty we have these particulars comprehended . 1. an action , to commit . 2. an object , what wee must commit , the soule . 3. the person to whom , to god. 4. the maner , in well doing . lastly , the reason which should move us hereunto , implyed in these words , as unto a faithfull creator . whatsoever may support the doubting of a godly man in any trouble , and inforce upon him this duty of committing his soule to god , is briefly coprised in this , that god stands in that near relatiō of a creator , yea , of a faithfull creator to us ; this is the scope of the words . observ. 1. that the state of gods children is to suffer , yea , to suffer of god , for sometimes hee seemes to bee an enemy to his dearest servants , as unto iob ; but chiefly they are in a militant estate and condition here . because they live among those that they cannot but suffer from wheresoever they live : suppose they live among christians , yet there are many christians in name , that are not so in deed , there hath beene secret underminers in all ages , and what else may they looke for but suffering from these ? all that ever truly ●eared god , and made conscience of their wayes , have found afflictions among false brethren : it was never heard of that a sheepe should pursue a wolfe . they must suffer also in regard of themselves , for the truth is , the best of us all have many lusts to be subdued , and a great deale of corruption to bee purged out , before wee can come to heaven , that pure and holy place , into which no uncleane thing can enter . though a garden he never so fruitfull , yet after a showre it will need weeding ; so after long peace the church of god gathers soyle , and needes clensing . but some carnall wretch will say , i thanke god i never suffered in my life , but have enjoyed peace and prosperity , and my hearts content in every thing . then suspect thy selfe to bee in a bad estate , for every true christian suffers in one kinde or other , either from without or within ; sometimes gods children are troubled more with corruption than with affliction ; at other times their peace is troubled both with corruption within , and with affliction without ; at the best they have sufferings of sympathy . shall the members of christ suffer in other countries , and wee professe our selves to bee living members , and yet not sympathize with them ? wee must bee con●●rmable to our head , before wee can come to heaven . but the dispensation of our suffering is according to the will of god , where note two things . 1. that its gods will be should suffer . 2. when we suffer we suffer according to his will. to passe briefly over these , as not being the thing i ayme at . gods will concerning our suffering is permissive in respect of those that doe us harme , but in regard of our patient enduring injuries , it is his approving and commanding will ; wee are enjoyned to suffer , and they are permitted to wrong us . it seemes then there is some excuse for those that persecute the saints , they doe but according to gods will , and if it bee so who dares speake against them ? it is not gods cōmanding will , but his suffering will ; hee useth their malice for his owne ends ; god lets the rayne loose upon their neckes ; as a man is said to set a dogg upon another when he unlooseth his chaine ; so god is said to command them , when hee lets them loose to doe mischiese ; they are full of malice themselves , which god useth as physitians doe their poyson to cure poyson ; god and they goe two contrary wayes , as a man in a shipp walkes one way , but is carryed another . in the death of christ the will of iudas and the rest went one way , and gods will another ; so in all our sufferings , when god useth wicked men , their will is destructive and hostile , but gods will is cleane otherwise , ayming at the good of his people in all this . nebuchadnezar did the will of god in carrying the people captive , how ever he thought not so . every sinful wretch that offers violēce to the poor saints , imagine they do god good service in it , when as indeed they doe but execute the malice and venome of their owne hearts . in the highest heavens ( as they say in philosophy ) the first thing moved is by a violent motion ; the sunne is carried about the heavens violently , against its owne proper motion , which inclines to a cleane contrary course ; so god dealeth with wicked men , hee carries them they know not whither ; they are set to doe mischiefe , and god useth their sinfull dispositions for his owne ends , which plainly shewes , that god is without all fault , and they without all excuse . but observe further , that we never suffer but when god will ; and beloved , his will is not , that wee should alwayes suffer : ( though generally our estate be so in one kinde or other ) god is not alwayes chiding , but hath times of breathing and intermission , which hee vouchsafes his children for their good . hee knowes if we had not some respite , some refreshment , wee should soone be consumed and brought to nothing : the lord knowes whereof wee are made , and considers wee are but dust ; therefore he saith , though for a season you are in heavinesse , yot rejoyce , &c. and this the lord doth o●t of mercy to his poore creatures , that they might not sinke before him , but gather strength of grace , and bee the better fitted to beare further crosses afterwards . you know , acts 9. after sauls conversion , when hee was become a paul , then the church had rest , and increased in the comforts of the holy ghost ; god gives his people pauzing times , some lucida intervalla ; our time of going into trouble is in gods hands ; our time of abiding trouble is in gods hand , our time of comming out is in gods hands : as in our callings hee preserves our going our and our comming in , so in every trouble that befals us wee come in and tarry there , and goe out of the same when hee pleaseth . hee brings us to the fire as the goldsmith puts his metals , and holds them there , till he hath refined them , & purged out the drosse , and then brings them out again , our times ( as david saith excellently ) are in thy hands , o lord. beloved , if our times were in our enemies hands , we should ●ever come out ; if they were in our owne hands , wee would never stay in trouble , but come out as soone as wee come in ; nay , we would not come into trouble at all if we could chuse . beloved , every thing of a christian is deare unto god , his health is precious , his blood is precious , especially precious to the lord is the death of his saints : doe you thinke therefore he will let them suffer without his will ? no , hee will have a valuable consideration of all those that are malignant persecutors of his people , at last ; and it is for matters better than life that god lets his children suffer here ; for alas , this life is but a shaddow , as it were nothing ; god regards us not as we are in this present world , but as strang●rs ; therefore hee suffers us to sacrifice this life , upon better termes than life , or else he would never let us suffer for his truth , and seale it with our dearest blood , as many of the saints have done . i beseech you therefore , considering all our sufferings are by the appointment and will of god ; let us bring our soules to an holy resignation unto his majesty , not looking so much to the grievance wee are under , as to the hand that sent it ; wee should with one eye consider the thing , with another eye the will of god in the same . when a man considers , i suffer now , but it is by the will of god , he puts me upon it , how cheerfully will such a one commit his soule to the lord ? it is as hard a matter to suffer gods will , as to doe his will ; passive obedience is as hard as active ; in the active , we labor that what we doe may please god , in the passive we must indeavor that what hee doth may please us ; our hearts are as untoward to the one as to the other ; therefore let us begge of god to bring our wils to the obedience of his blessed will in every thing : would you have a patterne of this ? looke upon our blessed saviour , to whom wee must bee comformable in obedience , if ever wee will be conformable in glory : loe i come ( saith hee ) i am ready to doe thy will o lord ; what was the whole life of christ , but a doing and a suffering of gods will ? behold , it is written in the volume of thy booke , that i should doe thy will ; and here i am ready prest for it . it should he therefore the disposition of all those that are led by the spirit of christ , ( as all must bee that hope to raigne with him ) to bee willing to suffer with christ here , and say with him , lord , i am here ready to doe and suffer whatsoever thou requirest ; when once wee are brought to this , all the quarrell is ended betweene god and us . i come now to that which i chiefly intend , which is the christians duty . let him commit his soule to god in well doing ; wherein observe . 1. the manner how hee must commit , in well doing . 2. what , his soule . 3. to whom , to god. 4. the reasons moving , implyed in these words , as unto a faithfull creator . now this well doing must bee distinguished into two times . 1. before our suffering ; when a sonne of belial shall offer violence to a poore saint of god , what a comfort is this , that hee suffers in well doing ; oh beloved , wee should so carry our selves that none might speak evil justly against us , that none , unlesse it were wrongfully might doe us hurt ; we should be in an estate of well doing continually in our generall and particular callings , wee must not goe out of our spheare , but serve god in our standings , that if trouble comes it may finde us in a way of well pleasing , either doing workes of charity , or else the workes of our particular calling , wherein god hath set , us ; in all that befals thee looke to this , that thou suffer not as an evill doer . so likewise in suffring wee must commit our soules to god in well doing in a double regard . 1. wee must carry our selves generally well in all our sufferings . 2. in particular , wee must doe well to them that doe us wrong . first , i say , in affl●ction our carriage must bee generally good in respect of god , by a meeke behaviour under his hand , without murmuring against him . 2. in regard of the cause of god , that wee betray it not through feare or cowardise , through base aymes and intentions , &c. but indeavour to carry it with a good conscience in all things ; when wee make it cleare by managing any thing , that wee are led with the cause and conscience of our duty , it works mightily upon them that wrong us . 1. it winnes those that are indifferent ; and , 2. cōfounds the obstinate , and stops their mouthes . therefore let us carry our selves well , not onely before , but in suffering ; we may not fight against them with their owne weapons , ( that is ) be malicious as they are malicious , and raile as they raile : beloved , this is as if a man should see another drinke poyson , and hee will drinke too for company ; he is poysoned with malice , and thou to revenge thy selfe , wilt bee poysoned too . what a preposterous course is this ? ought wee not rather to behave our selves as befits the cause of christ , as becomes our christian profession , and as befits him whose children wee are . wee should have an eye to god , and an eye to our selves , and an eye to others , and an eye to the cause in hand , so wee shall doe well . wee must not commit our soules to god in idlenesse , doing nothing at all , nor yet in evill doing , but in well doing ; we must have a care ( if wee would suffer with comfort ) not to study how to avoid suffering by trickes , so to hurt the cause of christ ; this is to avoid suffering , by sinne , to leape out of one danger into another . is not the least evil of sinne worse than the greatest evill of punishment ? what doth a man get by pleasing men to displease god ? perhaps a little ease for the present . alas , what is this to that unexpressible horrour and despaire , which will one day seise upon thy soule eternally for betraying the blessed cause and truth of christ ? how can wee expect god should own us another day , when we will not owne him in his cause , and his members , to stand for them now ; thinke on that speech of our saviour , whosoever shall be ashamed of me , or of my words in this adulterous and sinfull generation , of him shall the sonne of man be ashamed when hee commeth in the glory of his father . therefore avoid not any suffering , by sinne ; see how blessed s. paul carried himselfe in this case , the lord ( saith he ) hath delivered me , and will deliver mee ; from what , from death ? no , from every evill worke . what , will god keepe him from evill sufferings ? no , for immediately after , he was put to death ; what then ? why hee will preserve mee from every evill worke , that is , from every sinfull act , which may hurt the cause of christ , or blemish my profession ; this was it paul chiefly regarded ; not whether hee will preserve mee from death or trouble , i leave that to him ; but this i hope and trust to , that he will preserve me frō every evill work to his heavenly kingdome . thus should it bee with every christian in the cause of religion , or in a cause of justice , &c. for there is not any good cause but it is worth our lives to stand in , if wee bee called to it ; it is necessary wee should be just , it is not so necessary wee should live ; a christians main care is how to doe well , and if hee can goe on in that course , he is a happy man. but i cannot doe well , but i shall suffer ill . labour therefore to carry thy selfe well in suffering evill ; not only in the generall , but even in particular towards those persons that doe thee wrong ; endeavour to requite their evill with good ; there is a great measure of selfe-deniall required , to bee a christian , especially in matter of revenge , to pray for them that carseus , to doe good to them that persecute us , &c. and so heape coales of fire upon our enemies heads . how is that ? there are , 1 coales of conversion . 2. coales of confusion . you know coales doe either melt or consume ; if they belong to god wee shall heape coales of fire to convert them , and make them better by our holy carriage in suffering : if they bee wicked gracelesse wretches , we shall heape coales of fire to consume them ; for it will aggravate their just damnation , when they doe ill to those that deserve wel of them . some will say , christianitie is a strange condition , that enforceth such things upon men , that are so contrary to nature . it is so indeed , for we must be new moulded before ever wee can come to heaven ; wee must put off our whole selfe , and he is gone a great way in religion , that hath brought his heart to this passe : none ever overcame himselfe in these matters out of religious respects , but hefound a good issue at last . it is a sweet evidence of the state of grace , ( none better ) when a man can love his very enemies , and those that have done him most wrong ; it is an argument , that such a man hath something above nature in him . what is above nature if this bee not , for a man to overcome himselfe in this sweet appetite of revenge ? revenge is most naturall to a man , it is as sugar , ( as the heathen saith ) and for a man to overcome himselfe in that , it argues the power of grace and godlinesse in such a one . as christianity is an excellent estate , an admirable advancing of a man to a higher condition , so it must not seeme strange for those that are christians , to bee raysed to a higher pitch of soule then other men . s●e how our saviour dealt in this particular , father , forgive them , they know not what they doe ; and so likewise stephen , ( being led by the same spirit of christ ) desired god not to lay this sinne to their charge ; and so all the martyrs in the first state of the church , ( when the blood of christ was warme , and the remembrance of christ was fresh ) were wont to pray for their enemies , committing their soules to god in well doing . i beseech you let us labour by all meanes possible to bring our hearts hereunto , if any thing overcome , this will doe it , to suffer well . the church of god is a company of men that gaine and overcome by suffering in doing good : thus the dove overcomes the eagle , the sheepe overcomes the wolfe , the lambe overcomes the lyon , &c. it hath beene so from the beginning of the world , meeke christians by suffering quietly , have at length overcome those that are malicious , and have gained evē their very enemies to the love of the truth . what shal wee thinke then of the greatest part of the world , who never thinke of suffering , ( which is the first lesson in christianity ) but study their ease and contentment , accounting the blessed martyrs too prodigall of their blood , &c. others there are , who if once they come to suffer , presently fall to shifting and plotting , how to get forth againe by unlawfull meanes , oftentimes making shipwracke of a good conscience , and dishonouring the gospell of god. i beseech you consider these things . every man would have christ , and bee religious , so long as they may enjoy peace and quietnesse ; but if once trouble or persecution arises , then farewel religion , they cast off their profession then . i wish this were not the case of many seeming christians in these our dayes . but suppose a man carry himselfe ill in suffering ? there is not the least promise of comfort in scripture to such a man , unlesse hee returne , and seeke the lord by timely repentance , for all incouragement is to well doing : oh what a pittifull thing is it for the soule to bee in such a state , as that it dares not commit it selfe to god ? a man in evill doing cannot goe home to his owne conscience for comfort , nor have any inward peace in the least action he performes , so long as hee doth it with false aymes , and carnall affections , &c. who would deprive himselfe of the comfort of suffering in a good cause for want of integrity ? i beseech you therefore carry your selves well in any thing you either doe or suffer , otherwise no blessing can bee expected ; for we tempt the lord , and make him accessary to us , when we commit our soules to him in ill doing : even as your pirates and other miscreants in the world , that will robbe , and steale , and doe wickedly , and yet pray to g o d to blesse them in their base courses ; what is this but to make g o d like themselves , as if hee approved their thest and horrible blasphemy ? but what must wee commit to god in well doing ? the keeping of our so●les : the soule is the more excellent part , witnesse he that purchased the same with his dearest blood ; what will it profit a man ( saith our saviour ) to gaine the whole world and lose his owne soule ? who could know the price of a soule better than hee that gave his life for redemption of it ? yea , if the whole world were layd in one ballance and the soule in another , the soule were better than all . therefore whatsoever estate thou art in , let thy first care be for thy soule , that it may goe well with that . you know in any danger or combustion , ( suppose the firing of an house ) that which a man chiefly lookes after is his iewels and precious things , i have some wealth in such a place , if i could but have that i care for no more , let the rest goe : so it is with a christian , whatsoever becomes of him in this world , hee lookes to his precious soule , that that may bee layed up safely in the hands of god. suppose a man were robbed by the high way , and had some speciall jewell about him , though every thing else were taken a way from him , yet so long as that is lest , he thinkes himselfe a happy man , and saith , they have taken a way some luggage , but they have lest me that which i prize more than all : so it is with a christian , let him bee stripped of all hee hath , so his soule bee not hurt , but all safe and well there , hee cares not much . but what should wee desire our soules to bee kept from in this world ? from sinne and the evill consequents thereof . beloved , we have great neede our soules should be kept by god , for alas , what sinne is there but wee shall fall into it , unlesse god preserve us in peace and comfort , and assurance of a better estate ; what would become of our poore soules if wee had them in our owne keeping ? achitophell had the keeping of his owne soule , and what became of him ? first , hee did runne into the sinne of treason , and afterwards ( being a wicked politician , and an atheist having no delight in god ) was the executioner of himselfe . we shall bee ready ( as iob saith ) to teare our owne soules if god hath not the keeping of them ; wee shall teare them with desperate thoughts , as iudas , who never committed his soule to god , but kept it himselfe , and wee see what became of him . the apostle bids us goe to god in prayer , and committing our soules to him , to keepe from sinne , despaire , distrust , and all spirituall evill whatsoever , and then the peace of god which passeth all understanding ( as the word in the originall is ) shall guard our soules in christ ; our soules have need of guarding , and we of our selves are not sufficient to doe it , therefore wee should commit them unto god , for except hee preserve us wee shall soone perish . i am ashamed to speake of it , and yet notwithstanding the courses of men are such , that they inforce a man to speak that which hee is even ashamed of ; what doe i speake of committing your soule● to god , when many thousands in the world live as if they had no soules at all ? i am perswaded that your common swearers , & prophane wretches , who wrong their soules to pleasure their bodies , and prostitute both body and soule , and all to their base lusts , thinke for the time that they have no soules , they thinke not that there is such an excellent immortall substance breathed into them by god , which must live for ever , in eternall happinesse or endlesse misery ; did they beleeve this they would not wound and staine their precious soules as they doe , they would not obey every base lust out of the abūdance of prophancnes in their hearts , even for nothing , as many notorious loose persons doe : oh could wee but get this principle into people , that they have immortall soules which must live for ever , they would soone bee better than they are ; but the devill hath most men in such bondage , that their lives speake that they beleeve they have no soules , by their-ill usage of them . but must wee not commit our bodies and our estates to god , as well as our soules ? yes , all wee have , for that is onely well kept , which g o d keepes , but yet in time of suffering we must be at a point with these things ; if god will have our liberty , if hee will have our wealth , if he will have our life and a●● , wee must hate all for christs sake ; but wee must not bee at such a point with our soules , wee must keepe them close to god , and desire him to keepe them in well doing . suppose it come to an exigent , that wee must either sinne and hurt our soules , or else lose all our outward good things . we must desire god to preserve our soules , whatsoever becomes of these ; our principall care must bee that that bee not blemished in the least kinde ; for alas , other things must bee parted with first or last , this bodie of ours , or whatsoever is deare in the world must bee stripped from us , and layed in the dust ere long . but here is our comfort , though our body be dead , yet our soules are themselves still ; dead s. paul is paul still : our body is but the case or tabernae le wherein our soule dwels ; especially a mans selfe is his soule , keepe that and keep all . i beseech you therefore , as things are in worth and excellency in gods account , let our esteeme bee answerable : you have many complements in the world , how doth your body , &c. meere complements indeed , but how few will enquire how our soules doe , alas , that is in poore case ; the body perhaps is well looked unto , that is cloathed , and care taken that nothing bee wanting to it , but the poore soule is ragged and wounded , and naked ; oh that men were sensible of that miserable condition their poore soules are in ? beloved , the soule is the better part of a man , and if that miscarries , all miscarries ; if the so●le bee not well , the body will not continue long in a good estate . bernard saith sweetly , oh body , thou hast a noble guest dwelling in thee , a soule of such inestimable worth that it makes thee truly noble ; what soever goodnesse and excellency is in the body , is communicated from the soule ; when that once departs , the body is an unlovely thing , without life or sense , the very sight of it cannot bee indured of the dearest friends : what an incredible basenesse is it therefore , that so precious a thing as the soule is , should serve these vile bodies of ours ; let the body stay its leisure ; the time of the resurrection is the time of the body ; in this life it should bee serviceable to our soules in suffering and doing whatsoever god cals us unto ; let our bodies serve our soules now , and then body and soule shall for ever after bee happy ; whereas , if wee , to gratifie our bodies doe betray our soules , both are undone . beloved , the devill and devilish minded men ( acted with his spirit ) have a speciall spight to the soule : alas , what doe they ayme at in all their wrongs and injuries to gods children ? doe they care to hurt the body ? indeed they will doe this rather than nothing at all ; they will rather play at small game than sit out : the devill will enter into the swine , rather than stand out altogether ; some mischiefe hee will doe however ; but his maine spight is at the soule , to vexe and disquiet that , and taint it with sinne all he can . considering therefore that it is sathans ayme to unloose our hold from god , by defiling our soules with sinne , so to put a divorse betwixt his blessed majesty and us ; oh let it be our chiefe care to see to that which sathan strikes at most . hee did not so much care in iobs trouble for his goods , or for his house , or children , &c. alas , he aymed at a ●urther mischiefe than this , his plot was how to make him blaspheme and wound his soule , that so there might be a difference betwixt god and him : hee first tempts us to commit sinne , and afterwards to despaire for sinne . but to whom must the soule be committed ? commit the keeping of your soules to god ; indeed hee onely can keepe our soules ; wee cannot keepe them our selves , neither can any thing else in the world doe it . some when they are sick will commit themselves to the physitian , and put all their trust in him ; when they are in trouble they will commit themselves to some great friend ; when they have any bad naughty cause to mannage , they will commit themselves to their purse , and thinke that shall beare them out in any thing ; one thinkes his wit and policy shall secure him , another that his shifts may shelter him , &c. and indeed the heart of man is so full of atheisme , that it can never light upon the right object , to trust god alone , untill it sees every thing else faile , as being insufficient to support the soule , or to yeeld any solid comfort in times of extremity and distresse . but why must wee commit our soules to god ? because he is a faithfull creator : whence observe , that the soule of man being an understanding essence , will not bee satisfied and setled without sound reasons : comfort is nothing else but reasons stronger than the evill which doth afflict us ; when the reasons are more forcible to case the minde , then the grievance is to trouble it : it is no difficult matter to commit our soules to god , when wee are once perswaded that hee is a faithfull creator . a man commits himselfe to another man , & hath no other reason for it , but onely he is perswaded of his ability and credit in the world , that hee is a man of estate and power to doe him good ; so it is in this businesse of religion , our soules are carryed to any thing strongly , when they are carryed by strong reasons ; as in this particular of trusting god with our soules , when wee see sufficiēt reasons inducing thereto , we easily resigne them into his hands : this shewes , that popery is an uncomfortable religion , which brings men to despaire ; they have no reason for what they maintaine : what reason can they give for their doctrine of doubting , transubstantiation , perfect obedience to the law , &c. these are unreasonable things , the soule cannot yeeld to such absurdities , it must have strong reasons to stablish it , as here , to cōsider godas a faithful creator , &c. there is something in god to answer all the doubts and feares of the soule , and to satisfic it in any cōdition whatsoever . this is the very foundation of religion ; not that any worth can accrue to the creator from the creature , but that there is an all sufficiency in the creator to releive the poor creature . if a man consider in what order god created him , it will make him trust god ; paradise and all in it were ready for him so soone as hee came into the world . god created us after his owne image , that as he was lord of all things , so wee should bee lord of the creatures , they were all at his service , that hee might serve god ; therfore after every thing else was created hee was made , that so god might bring him as it were to a table ready furnished . and not onely in nature , but in holinesse , having an immortall and invisible soule , resembling god. we must take god here as a creator of our whole man , body and soule , and of the new creature in us ; god made man at the first , but that was not so much as for god to bee made man , to make us new creatures : god created our bodies out of the dust , but our soules come immediately from himself , he breathed them into us ; and in this respect hee is a higher creator thā in the other ; for whē we had marred our first making , and became more like beasts than men , ( for indeed every one that is not like god , sympathizeth with beasts or devils one way or other ) god in christ made us new againe ; yea , god became man , to inrich us with all grace and goodnesse , to free us from the hands of sathan , and bring us to an eternall estate of communion with himselfe in heaven ; for all the old heaven , and the old earth shall passe away , and the old condition of creatures , and a new life shall bee given them : god that made the new heaven and the new earth , hath made us for them . considering therefore that god gave us our first being , and when we were worse thā naught , gave us a second being , in regard of our new creation , how should it stirre us up to cōmit our soules unto him ? especially if we consider that in him wee live and move and have our being , that there is not the least thought and affection to goodnesse in us , but it comes from god , wee are what wee are by his grace . what is the reason that love descends so much ? because a man lookes upon that which is his owne , and loves it ; now god lookes upon us , as upon those into whom hee hath infused mercy and goodnesse , and hee loves his owne worke upon us , and therefore having begun a good worke , will perfect the same : doe not men delight to polish their owne worke ? as in the first creation god never tooke off his hand till hee had finished his worke ; so in the second creation of our soules , he will never remove his hand from the blessed worke of grace , till hee hath perfected the same ; therefore wee may well commit our soules to him . but suppose a man be in a desperate estate , and hath no way of escaping ? remember that god is the same still , he hath not forgot his old art of creating , but is as able to helpe now as ever , and can create comforts for thee in thy greatest troubles . as in the first creation hee made light out of darknesse , order out of confusion ; so still hee is able out of thy confused and perplexed estate , to create peace and comfort : thou knowest not what to doe perhaps , thy minde is so troubled and disquieted ; why , commit thy soule to god , hee can raise an excellent frame out of the chaos of thy thoughts , therefore be not dismayed , consider thou hast god in covenant with thee , and hast to deale with an almighty creator , who can send present helpe in time of need . doest thou want any grace ? doest thou want spirituall life ? goe to this creator , hee will put a new life into thee ; he that made all things of nothing can raise light out of thy darke minde , and can make fleshy thy s●ony heart , though it be as hard as a rocke ; therefore never despaire , but frequent the meanes of grace , and still thinke of god under this relation of a creator , and when hee hath begun any good worke of grace in thee , goe confidently to his majesty , and desire him to promote and increase the same in thy heart and life ; lord , i am thy poore creature , thou hast in mercy begun a blessed worke in mee , and where thou hast begun , thou hast said thou wilt make an end : when thou createdst the world , thou didst not leave it till all was done ; and when thou createdst man thou madest an end ; now i beseech thee perfect the new creature in my soule : as thou hast begun to inlighten mine understanding and to direct my affections to the best things ; so i commit my soule unto thee for further guidance and direction to full happinesse . the saints safety in evill times . sermon v. 1 pet. 4. 19. wherefore let them that suffer according to the will of god , commit their soules to him in well doing , as to a faithfull creator . i am now to treate of that other attribute of god , which should move us to trust in him , namely , as hee is a faithfull creator . now god is faithfull . 1. in his nature , hee is i am , alwayes like himselfe , immutable and unchangeable . 2. in his word ; hee expresseth himselfe as he is ; the word that comes from god is an expression of the faithfulnesse of his nature . 3. in his workes ; thou art good , and doest good , as the psal●ist saith . god being faithfull in himselfe , all must needs bee so that proceeds from him ; whatsoever relation god takes upon him , hee is faithfull therein ; as hee is a creator , so hee preserves and maintains his owne worke ; as hee is a father , hee is faithfull in discharging that duty to the full , for his childrens good ; as bee is our friend , hee likewise performes all the duties of that rel●●ion , &c. and why doth god stoope so low to take these relations upon him , but onely to shew that hee will certainly accomplish the same to the utmost : whence is it that men are faithfull in their relations one towards another , that the father is faithfull to his childe ? is it not from god the chiefe father ? that a friend should bee faithfull to his friend , is it not from god the great friend ? all his wayes are mercy and truth ; they are not onely mercifull and good and gracious , but mercy and truth it selfe : if he shew himselfe to bee a father , hee is a true father , a true friend , a true creator and protector ; ( as one saith ) shall i cause others to feare , and bee a tyrant my selfe ? all other faithfulnesse is but a beame of that which is in god : shall not hee bee most faithful that makes other things faithfull ? now this faithfulnesse of god is here a ground of this duty of committing our selves to him , and wee may well trust him , whose word hath beene seven times tryed in the fire ; there is no drosse in it . every word of god is a sure word , his truth is a shield and buckler , wee may well trust in it ; therfore whē you read of any singular promise in the new testament , it is said , this is a faithfull saying , &c. ( that is ) this is such a speech as wee may trust to , it is the speech of a faithfull creator . considering therefore that god is so faithfull every way in his promises , and in his deeds , let us make especiall use of it : treasure up all the promises we can , of the forgivenesse of sinnes , of protection and preservation , that hee will never leave us , but be our god to death , &c. and then consider withall , that hee is faithful in performing the same , when we are affrighted by his majesty and his justice , and other attributes , then thinke of his mercy and truth ; he hath cloathed himselfe with faithfulnesse , ( as the psalmist saith ; ) in all the unfaithfulnesse of men whom thou trustest , depend upon this , that god is still the same , and will not deceive thee . when we have mans word ; wee have his sufficiency in minde , for mens words are as themselves are . what will not the word of a king doe ? if a man bee mighty and great , his word is answerable . this is the reason why wee should make so much of the word of god , because it is the word of ie●ovah , a mighty creatour , who gives a being to all things , and can onely bee lord and master of his word : we know gods meaning no otherwise than by his word ; till we come to the knowledge of vision in heaven , wee must be content with the knowledge of revelation in the word . and in every promise single out that which best suiteth with thy present condition . if thou art in any great distresse , thinke upon the almighty power of god. lord , thou hast made me of nothing , and canst deliver mee out of this estate ; behold i flie unto thee for succour , &c. if thou art in perplexity for want of direction , and knowest not what to doe , single out the attribute of gods wisedome , and desire him to teach thee the way that thou shouldest goe . if thou art wronged , flie to his iustice , and say , o god , to whom vēgeance belongeth , heare and helpe thy servant . if thou be surprized with distrust and staggering , then goe to his truth and faithfulnesse ; thou shalt alwayes finde in god something to support thy soule in the greatest extremity that can be fall thee ; for if there were not in god a fulnesse to supply every exigent that wee are in , he were not to bee worshipped , he were not to be trusted . man is lighter than vanity in the ballance ; every man is a lyar , that is , hee is false : we may bee so and yet bee men too , but god is essentially true , hee cannot deceive and bee god too ; therefore ever when thou art disappointed with men , retire to god and to his promises , and build upon this , that the lord will not be wanting in any thing may doe thee good . with men there is breach of covenant , nation with nation , and man with man ; there is little trust to bee had in any ; but in all confusions here is comfort . a religious person may cast himselfe boldly in to the armes of the almighty , and goe to him in any distresse , as to a faithfull creator , that will not fortake him . oh let us bee ashamed that we should dishonour him , who is ready to pawne his faithfulnesse and truth for us ; if wee confesse our sinnes god is faithfull to forgive them ; hee will not s●ffer us to bee tempted above that which wee are able . when we perplexe our selves with doubts and feares , whether hee will make good his promise or not , wee disable his majesty . doe wee not thinke god stands upon his truth and faithfulnesse ? undoubtedly hee doth , and wee cannot dishonour him more , than to distrust him , especially in his euangelicall promises ; wee make him a lyar , and robb him of that which hee most glories in , ( his mercy and faithfulnesse ) if wee rest not securely upon him . see the basenesse of mans nature , god hath made all other things faithfull that are so , and wee can trust them , but are ever and anon questioning the truth of his promise . wee may justly take up salvians complaint in his time , who hath made the earth faithfull to bring forth fruit ( saith he ) but god ? yet wee can trust the ground with sowing our seed ; who makes man faithfull , ( who is by nature the most slippery and unconstant creature of all other ) but god onely ? yet wee can trust a vaine man , whose breath is in his nostrils , and looke for great matters at his hands , before an al-sufficient god , that changeth not : who makes the seas and the winds faithfull that they doe not hurt us , but god ? and yet wee are apt to trust the winde and weather sooner than god ; as wee see many sea-men that will thrust forth their goods into the wide ocean , in a small bark , to shift any way rather than trust god with them . yea , let sathan by his wicked instruments draw a man to some cursed politique reasons , ( for the devill doth not immediatly converse with the world , but in his instruments ) and hee will sooner trust him than god himselfe ; so prone are our hearts to distrust the almighty , to call his truth in question , and to trust the lyes of our own hearts and other mens , before him . let us therefore lament our insidelity , that having such an omnipotent and faithfull creator to relie upon , yet we cannot bring our hearts to trust in him . there are two maine pillars of a christians faith . 1. the power of god. 2. the goodnesse of god. these two like aaron and hur , hold up the armes of our prayers . let our estate be never so desperate , yet god is a creator still ; let our sinnes and infirmities be never so great , yet hee hath power to heale them . oh how should this cheare up our soules , and support our drooping spirits in all our strivings and conflicts with sinne and sathan , that wee yeeld not to the least temptation , having such an almighty god to flye unto for succour . cursed is that man which makes flesh his arme ; he that we trust in must bee no lesse than a creator ; cease from man whose breath is in his nostrils , ( saith god ) hee is a poore creature as thy selfe is , raised of nothing , and shall come to dust againe : if wee would beetrusting as wee needs must , ( for we are dependant persons , and want many things whilest wee are here ) let us goe to the fountaine , and not to broken cisternes for comfort . it is no small priviledge for a christian to have this free accesse to god in times of extremity ; be we what wee can bee , take us at our worst in regard of sinne or misery , yet we are his creatures still ; i am the clay , thou art the potter , i am a sinfull wretch , yet i am the workmanship of thy hands , o lord , thou hast framed mee , and fashioned mee , &c. no wicked person in the world can upon good ground plead in this manner , though they may say to god , i am thy creature , yet they have not the grace in their troubles to plead this unto him . why lord , though i bee a rebellious sonne , and am not worthy to be called thy servant , yet i am thy creature , though a sinfull one . surely had we● faith , wee would take hold by a little . i he soule of man is like the vine , 〈◊〉 windes about and fastens upon every little help ; faith will see day at a little hole , and where it sees any thing , it will catch at it ; as the woman of canaan ; christ cals her dog ; why , be it so lord , i am a dogg , yet i am one of the family , though i be a dogge ; therefore have mercy on me . oh , it is a sweet reasoning , thus to cling about god , and gather upon him ; it is a speciall art of faith . though a carnall man may reason thus , ( as having a ground from the truth of the thing ) yet hee hath not grace to reason out of an affectiō thereunto ; though hee should say , lord , i am thy creature ; yet his heart tels him thus , ( if hee would hearken to it ) i am thy creature lord , but i have made all my members that i have received from thee , instruments to sinne against thee , and i purpose not to reforme : my tongue is an instrument of swearing , lying and prophane speeches ; my hands are instruments of bribery and violence , continually working mischiefe in thy sight ; my feete carry me to such and such filthy places , and abominable courses ; mine owne heart tels mee that i fight against thee my creator , with those very limbes and weapons which thou hast given me . beloved , the conscience of this so stifles the voyce of a wilfull sinner , that ( not withstanding he acknowledgeth himselfe to bee gods creature , yet ) hee cannot with any comfort plead for mercy at his hand in times of distresse . but to a right godly man this is an argument of speciall use and consequence ; in the midst of troubles he may alleage this , and it binds god to helpe him . wee see great ones when they raise any , ( though perhaps there is little merit in them , yet ) they call them their creatures , and this is a moving argument with such to polish their owne worke still , and not to desert them : will it not be a prevailing argument with god then , for a christian to pleade with him ? lord , thou hast raised mee out of nothing , yea , out of a state worse than nothing ; i am thy poore creature , forsake not the work of thine owne hands . we may see what a fearefull thing sinne is in gods eye , that the works of our hands should make god depart from the worke of his hands , as hee will certainely doe at the day of judgement , depart you cursed , &c. though we bee his creatures , yet because wee have not used those gifts and abilities which hee hath given us to serve his majesty ; hee will not indure the sight of us in that day . but that you may the better practise this duty of committing your soules to god , take these directions . first , see that thou bee thy owne man , it is an act of persons free to covenant ; our soules must bee ours before wee can commit them to god. naturally wee are all slaves to sathan , the strong man hath possession of us , and therefore our first care must bee to get out of his bondage ; to which purpose we should much eye the sweet promises and invitations of the gospell , alluring us to accept of mercy and deliverance from sinne and death , as , come unto mee all you that are weary and heavy laden , &c. and so cast the guilt of our soules upon god to pardon first , and then to sanctifie and cleanse , that we may no more returne to folly , but lead an unspotted life before him for the time to come . it is therefore a silly course and dangerous , which poore worldly wretches take , who think lord have mercy upon them , will serve their turne , and that god will certainly save their soules , when as they were never yet in the state of grace or reconciliation with him , nor never had any divorce made betweene them and their sinnes , and consequently never any league betweene god and their soules to this day . beloved , when once a man hath alienated his soule from god by sinne , hee hath then no more command of it , for the present it is quite out of his power ; now when wee would commit our soules to god aright , wee must first commit them to him to pardon the guilt of sinne in them ; when this is done , god wil give us our soules againe , and then they may truly bee said to bee our owne , and not before . it is the happinesse of a christian that hee is not his owne , but that whether hee live or die he is the lords . in the second place , wee must labour to finde our selves in covenant with god ; that is , to finde him making good his promises to us ; and our selves making good our promises to him ; for a man cannot commit himselfe to god , unlesse hee finde a disposition in his heart to bee faithfull to him . there is a passive fidelity , and an active . 1. passive faithfulnesse is in the things that wee give trust unto , as , such a one is a sure trusty man , therefore i will relye upon him . 2. active faithfulnesse in the soule , is , when we cast our selves upon a man that is trusty , and depend upon him ; the more a man knowes another to be faithfull , the more faithful hee will bee in trusting of him : and thus wee must trust god if ever wee expect any good at his hands ; and our dependance on him bindes him to bee the more faithfull to us . he is counted a wicked man indeed that will deceive the trust committed to him ; trust begets sidelity , it makes a good man the more faithfull , when hee knowes hee is trusted . learne therefore to know thy selfe to be in covenant with god , and to trust him with all thou hast ; traine up thy selfe in a continuall dependance upon him . hee that trusts god with his soule , will trust him every day , in every thing hee hath or doth ; hee knowes well , that whatsoever he enjoyes is not his owne but gods , and this stirres him up to commit all his waies and doings to his protection , esteeming nothing safe but what the lord keeps ; he sees it is not in sinfull man to direct his owne steps , and therefore resignes up his estate , his calling , his family , whatsoever is neare and deare unto him to the blessed guidance and direction of the almighty : oh ( thinkes he ) that i were in covenant with god , that hee would owne mee for his , and take the care of mee , how happy should my condition then be ? he will likewise commit the church and state wherein hee lives , to god , and strengthens his faith daily , by observing gods faithfull dealing with his people in every kinde . how behovefull it is for christians thus to inure themselves to bee acquainted with god by little and little , first trusting him with smaller matters , and then with greater : how can a man trust god with his soule , that distrusts him for the petty things of this life ? they that give to the poore are said to lend unto the lord ; and , if wee cast our bread upon the waters , wee shall finde it againe . beloved , hee that parts with any thing to relieve a poore saint , and will not trust god with his promise to recompence it againe , but thinkes all is gone , and hee shall never see it more , &c. exceedingly derogates from the truth and goodnesse of the almighty , who hath promised to returne with advantage whatsoever wee give that way ; hee hath secret wayes of his owne to doe us good , that wee know not of . a man is never the poorer for that which hee discretly gives ; it is hard to beleeve this , but it is much harder for a man to commit his soule to god , when he dyes ; with assurance , that he shall partake of mercy , and bee saved at the last day . againe , take heed of these evill and cursed dispositions , that hinder us from the performance of this duty ; as namely , carnall wit and policy , and carnall will , and affection , &c. there is a great deale of selfe-denyall to be learned , before wee can goe out of our selves and commit all to god , ere we can cast our selves into his armes , and lay our selves at his feet : therefore take heed that wee be not ruled , either by our owne carnall policy or others , to knit our selves to that : for i beseech you doe but think ( what is true in all stories , not onely in the scripture , but elsewhere ) the most infortunate mē that ever were ( otherwise wise enough ) were alwayes too confident of themselves : the greatest swimmers you know are often drowned , because relying overmuch on their owne skill , they cast themselves into danger , and are swallowed up of the deepe ; even confidence in wit is usually unfortunate , though it bee great ; let salomon bee an example , you see how hee strengthened himselfe by carnall supports ; but what became of all ? alas , it soone vanished and came to nothing ; the iewes would runne to the reed of aegypt , and that ranne into their hands ; in stead of helping it hurt them . god takes delight to overthrow the ripenesse of all the carnall policy of man , that advanceth it selfe against his word and gospell . take heed of confidence in prosperity , in wit , in strength ; take heed of whatsoever hinders the committing of our soules to god , and alway remember , that bonestic is the best policy , and that god reconciled in christ is the best sanctuary to flee unto ; the name of god is a strong tower ( saith salomon ) the righteous flee thereto and are safe . let christians therefore have nothing to doe with carnall shifts , and politique ends , for they have a strong rocke , and a sure hold to goe to , the almighty is their shield . beloved , god will bee honoured by our trusting of him , and those that will bee wiser than god , and have other courses distinct and contrary to him , must looke for confusion in all their plots . a christian should thus thinke with himselfe , let god be●wise for me , his wisdome shall bee my direction , his will shall bee the rule of my life ; hee shall guide me and support me , i will adventure upon no course that i dare not commit my soule with comfort to god in . oh beloved , if we tender our owne welfare , let us shun all unwarrantable courses , and adventure upon no action whatsoever , wherein we cannot upon good grounds desire the lords protection : it is a fearfull estate for a man to undertake such courses , as that hee cannot if hee were surprized by judgement , suddenly commit him selfe to god in ; the throne of iniquity shall not abide with god , hee will not take a wicked man by the hand , nor owne him in a distressfull time . study therefore i beseech you , to bee alwayes in such a blessed condition , as that you may ( without tempting of god ) in a holy boldnesse of faith resigne up your soules to him . a guilty conscience cannot seeke the lord , naturally it runnes away from him ; peace is not easily gotten , nor the gapp soone made up , therefore preserve conscience cleare and unspotted , if thou wouldest have god thy refuge in time of need . adam when hee had sinned ranne from god. peter , ( when our saviour discovered more than an ordinary majesty in his miracles ) said , lord , depart from mee , i am a sinfull man : it is the worke of flesh and blood to depart from god , but when a man goes to god , it is a signe hee hath more than flesh and blood in him , for this cannot bee done without a supernaturall worke of faith , which alone will make a sinfull conscience flie to god , and looke to him as a father in christ , and desire him by his almighty power , whereby hee created heaven and earth , to create faith in the soule . and when thou hast cast thy soule into the armes of the almighty , labour to settle it there ; and to quiet thy selfe in the discharge of thy duty ; say thus , now i have done that which belongs to mee , let god doe that which belongs to him ; i will not trouble my selfe about gods worke , but in well doing commit my soule to him , and let him alone with the rest . christians should not out-runne gods providence , and say , what shall become of me , this trouble will overwhelme mee , &c. but serve his providence in the use of the meanes , and then leave all to his disposall . especially this duty is needfull in the houre of death , or when some imminent danger approacheth , but then it will be an hard worke , except it be practised aforehand . labour therefore for assurance of gods love betimes , get infallible evidences of thy estate in grace , that thou art a renued person , and that there is a through change wrought in thy heart , that god hath set a stampe upon thee for his owne . and that thou hast something above nature in thee ; then maist thou cheerfully say , father , into thy hands i commend my spirit ; i am thine , lord save mee , &c. otherwise having no interest in god , how canst thou expect any favour from him ? oh the sweet tranquility and heaven upon earth which those enjoy who have god to be their friend ! this layes a heavy prejudice upon antichristian religion , which maintaines a doctrine of doubting , affirming that wee ought not to labour for assurance of gods favour . oh beloved , what deprives a poore christian soule of cōfort more than this ? alas , how can a man at the houre of death commit his soule into the hands of almighty god , that staggers whether he bee his childe or no ? and knows not whether he shall goe to heaven or hell ? therfore it should bee our dayly indeavour , as wee would have comfort in the time of resigning and giving up our soules to god , to gather evidences of a good estate , that wee are in covenant with him , that hee is our father , and that wee are his children in christ jesus . for will a man trust his iewels with an enemy , or with a doubtfull friend ? how can the swearer commit his soule to god ? how can loose livers and your filthy uncleane wretches that live in continuall enmity against the lord , commit themselves with any comfort unto him ? they pray , leade us not into temptation , and yet runne daily into temptations , into vile houses and places of wickednesse , wherein they feed their corruptions , and nothing else : they say , give us this day our daily bread , and yet use unwarrantable courses , seeking to thrive by unlawfull meanes . beloved , a man can cōmit his soule with no more comfort to god than hee hath care to please him . if a man knowes such a one hath his evidences & leases , and may hurt him when hee list , how carefull will hee bee of provoking or giving offence to such a man ? suppose wee knew a man that had the keeping of a lyon , or some cruell beast , and could let it loose upon us at his pleasure , would wee not speake such a one faire , and give him as little cause of discontent as may bee ? beloved , god hath d●vils and wicked men in a chaine , and can , if we offend him , set loose all the powers of darknesse upon us ; he can make conscience flie in our faces , and cause us to despair and sinke . all our evidence and assurances of 〈◊〉 are in gods hands 〈◊〉 can bring us into a state ●ll of discomfort and misery , and make us in a maner to 〈◊〉 the very flashes and scorchings of hell it selfe : oh who would offend this god , much lesse live in the practice of any sinne , and yet think of committing their soules to him ! to incourage you the more to trust in god , observe the constant course of his dealing towards you . lord , thou hast beene my god from my ●outh ( saith david ) upon thee have i h●ng ever since i was tooke out of my mothers wombe , for sake mee not in my gray baires , when my strength fa●leth mee , &c. we should gather upon god ( as it were ) frō former experience of his goodnesse , and trust him for the time to come , having formerly foūd him true . beloved , it is good to lay up all the 〈◊〉 of gods love we can , that ●ee may trust him at the houre of ●ath ; for all our strength then will hee little enough to uphold our fan● , whe many troubles shall me●●e in one ( as it were in a center ) ●hen a world of feares and distra●ions will seise upon our soules the guilt of sinne past , thoughts of judgement to come ; for saking of our former lusts & delights , trouble of mind , paine of body , &c. we have need of much acquaintance with god , and assurance of his love at such a time ; therefore let us learne daily to observe the experience of his goodnesse towards us , how when wee have committed our selves to him in youth , hee hath beene a god from time to time in such and such dangers to us . ancient christians should bee the best christians , because they are inriched with most experiences : it is a shame for ancient christians to stagger , when they yeeld up their ●oules to god , as if they had not been acquainted with him heretofore . you see how david pleads to god , thou hast redeemed me ; hee goes to former experience of his mercy , therefore now into thy hands i commend my spirit in this extremity . this psalme is a practice of this precept ; here is the precept , commit your soules to god , as to a faithfull creator ; here is the practice of david , into thy hands i commend my spirit , for thou hast redeemed me o lord , god of truth , &c. therefore i beseech you let us treasure up experience of gods goodnesse , that so when extremities shall come , wee may goe boldly to him upon former acquaintance with his majesty ; and being strengthened with former experience , i beseech you let us labour to practise these and the like rules prescribed , to incourage us in the performance of so necessary a duty . but will not god keepe us without wee commit our selves unto him ? i answer ; god having indued us with understanding and grace , will doe us good in the exercise of those powers and graces that hee hath given us ; hee will preserve us , but wee must pray for it ; christ himselfe must aske before hee can have : aske of me and i will give thee the heathen for thine inheritance , &c. wee should therefore make it a continued act , every day of our lives to commit all wee have to the lords disposall ; and to that end observe how he dischargeth the trust committed to him upon all occasions , how faithfull hee is in delivering his poore church in greatest extremities , and our selves also even in our worst times ; thou never failest those that trust in thee , ( saith david ) and , how excellent is thy loving kindnesse , o god , therefore the children of man shall trust under the shadow of thy wings ; daily experience of gods loving kindnesse will make us daily to trust under the shadow of his wings . it should therefore b●e our continuall course to observe the goodnesse , kindnesse , faithfulnesse and other attributes of god , and often to support our soules with them . thinke , i beseech you , how hee numbers the very bones of men , they are all written in his booke of providence ; hee knowes every joynt , every part which he hath made ; he knows his owne workmanship ; therefore wee may well commit our soules to him . doth god number our superfluities , and not our naturall and essentiall parts● even our very haires are num● bred , our teares are taken notice of , and put into his bottle ; our steps are told , our desires are knowne , our groanes are not hidd , we shall not lose a sigh for sinne , so particular is gods providence ; hee watcheth continually over us ; there is not any of our members but they are all written in his booke , so that bee , will not suffer a bone to bee broken : wee should therefore daily resigne up our soules to his mercifull tuition , and binde our selves to leade unblamable lives before him , resolving against every sinfull course , wherein we would be afraid to looke his majesty in the face ; what a comfortable life were the life of christians , if they would exercise themselves to walke as in the presence of the almighty ? this is that which the scripture speakes of enoch , and the rest , who are said to have walked with god ; that is , to have committed themselves and their soules to him , 〈…〉 faithfull creator . it may bee objected , here is a great deale of labour and striving against corruptions in deed , may not a man walk with god without all this adoe ? we see wicked men that never commit their soules to god● g●ow satt and lusty , and have as good successe in the world , as the strictest men that are . i answer , god many times preserves such wretches , but alas , that preservation is rather a reservation for a worse evill to come upon them ; there is a pit a digging for the wicked ; hee flourisheth and beares out all impudently , under hope of successe , d●● his 〈◊〉 is a making , and his present prosperity will but aggravate his future misery . sometimes god preserves wicked men for other ends ; it may bee he hath some to come of their loynes , who of wicked shall bee made good . againe , god will bee in no mans debt , those that are civilly good shall have civill prosperity , as the romans had , they had a common wealth well governed , and they prospered many yeares together , as chancer observes , god preserves wicked men from many calamities , hee gives them civill wisedome , good carriage , &c. and answerable to those common gifts , hee gives them preservation and protection , &c. but then there is vengeance on their soules the while . those that commit not themselves carefully and watchfully to god , have dead secure soules , without any life of grace or power of godlinesse in them . i speake this to waking christians , that would know in what case they should live , walking in the sense and assurance of gods love ; they ( i say ) ought to practise this duty of committing the keeping of their soules to god in weldoing , as to a faithfull creator . neither is it so easie a matter to commit our soules to god , as many fondly imagine ; it is not the mumbling over a few prayers , saying , lord receive my soul , &c. wil serve the turn , these are good words indeed , and soone learned , but alas who can not doe this ? our study therfore should bee to know the depth and meaning of the same , how that wee are not onely to commit the essence of our soules to god , that hee would take them into heaven when we dye , but also to commit the affections of our soules to him , that he might owne us and governe us whilest wee live ; for how are our soules knowne , but by those active expressions in ou● affectiōs , which immediately issue from them ? when we cōmit all our thoughts , desires and affections to him , setting him highest in our soules , and making him our hope , our trust , our joy , our feare , &c. thus i have spoken of the duty , & of the thing to be committed , our soules ; and to whom , to god ; and the manner , in weldoing ; and why , because hee is a faithfull creator . now i beseech you consider how nearly it concernes us all to bee throughly acquainted with the practise of this duty , god knowes what extremities wee may fall into ; certainly in what condition so ever we bee , either publike or private , whether in contagion and infection , or warre and desolation , happy are we if we have a god to goe to ; if we have him to retire to in heaven , & a good conscience to retire to in our selves , we may rest secure ; though the earth be removed , and the mountaines bee carried into the midst of the s●a , yet we shall bee safe : ( that is ) though the order of nature were confounded , yet there is a river shall refresh the house of god ; there are chambers of divine protection , that the christian enters into , as the prophet saith , enter into thy chambers , and god is his habitation still : if a christian had no shelter in the world , yet hee hath an abiding place in god continually ; as god dwels in him , so hee dwels in god. sathan and all other the enemies of man must breake through god before they can come to us , when once we commit our selves to him , as to a tower and habitation , and enter into him as into an hiding place ; the enemies must wrong him before they can hurt us ; so blessed an estate it is to bee in god , having commended our soules to him , as unto a faithfull creator . but wee see many of gods deare children ( that commit themselves to his care and protection ) miscarry , and goe by the worst in the world . beloved , it is not so , for when they commit themselves to god , they are under safety , and if he keepe them not out of trouble , yet he will preserve them in trouble . i will be with thee in the ●ire , and in the water , ( saith god , ) he saith not , i will keepe you out of the fire , and out of the water , for hee brought many holy martyrs into it , some were drowned , some burned , &c. though god will not keepe us out of trouble , yet hee will preserve our spirits in trouble ; nay , god many times by a small trouble preserves us from a greater ; even the sufferings of the godly are oft preservations to them ; was not ionah preserved by the whale ? what had become of him if that had not swallowed him up ? a whale that one would have thought should be a meanes to destroy him , was a meanes to carry him to the coast , and bring him safely to land . againe , god seemes for a time indeed to neglect his children when they commit themselves unto him , but marke the issue ; all the workes of god are beautifull in their season ; he suffers them it may be , a long time to bee in danger and trouble , till hee hath perfected the worke of mortification in their hearts , and crucified their confidence in earthly things , till he hath made them more sensible of the evill of sinne , and watchfull against it , but waite a while and you shall see , that the end of the righteous man is peace . gods presence and assistance to support his children in trouble is invincible , they have gladnesse and comfort that wee wo●e not of ; they commit the safety of their soules to god , and hee seemes to neglect them , if we looke to their outward man , but they have a paradise in their conscience , god preserves their soules from sinne , and their consciences from despaire , they have an invisible protection . there was a sence about iob that the devils saw , and a guard of angels that elias saw , and that his servant saw afterwards . wicked men see not the guard of spirits that is about the children of god , ( as christ saith ) they have meate the world knowes not of ; they feed on hidden comforts . as for carnall men that doe not commit themselves to god , they have no preservation , but rather a reservation to a further evill : pharaoh was kept from the tenne plagues , but was drowned in the sea at last ; and sodome was kept by abraham , hee fought for them , but yet it was destroyed with fire and brimstone afterwards . let us then try our trust in god : those that intend to imbarke themselves and their estates in a shipp , will bee sure to try it first : this committing of our soules to god , must be our shippe to carry us through the waves of this troublesome world to the heavenly canaan of rest and peace : wee should therefore search and prove the same , whether it be indeed safe and sound , able to support our soules in the evill day , and not leake and prove insufficient for us . those that commit themselves to god aright , are farre from tempting his majesty ; god will bee trusted , but not tempted ; what though things fall not out according to thy expectation ; yet waite thou , and thinke god hath further ends then thou knowest of : god will doe things in the order of his providence , therefore if wee neglect that , it is our owne fault if hee doe not helpe us . if christ had committed his health to god , and had cast himselfe downe from the pinnacle , what an act had this beene ? but hee would not so tempt the almighty . neither should wee unadvisedly runne into dangers , but serve his providence upon all occasions ; god useth our indeavor to this very end ; he saves us not alway immediately , but by putting wisedome into our hearts to use lawfull meanes , and using those meanes hee will save us in them . a christian therefore should bee in a continuall dependance upon god , and say , i will use these meanes , god may blesse them , if not , i will trust him ; hee is not tyed to the use of meanes , though i bee . againe , those that commit their soules , or any thing to god , finde themselves quieted therein ; is it not so amongst men ? if a man commit a iewell to a trusty friend , is hee not secure presently ? have wee not gods word and faithfulnesse ingaged , that hee will not leave us nor forsake us , but continue our alsufficient god and portion to our lives end ? why then are wee disquieted ? those that are full of cares and feares may talke their pleasure , but they never yet had any true confidence in god ; for faith is a quieting grace , it stils the soule ; being justified by faith wee have peace with god. those that are hurried in their life with false doubts and perplexities , what shall become of mee ? what shall i eate , and what shall i drinke , & c ? though they use lawfull meanes , yet commit not themselves to god as they should ; for where there is a dependance upon god in the use of meanes , there is an holy silence in the party ; all stubborne and tumultuous thoughts are hushed in him ; my soule keepe silence to the lord ( saith david ) and trust in god , why art thou so vexed within me ? still there is a quieting of the soule where there is trust . can that man put confidence in god that prowles for himselfe , and thinkes he hath no father in heaven to provide for him ? doth that childe trust his father , that ( besides going to schoole ) thinkes what hee shall put on ? how he shall be provided for , and what inheritance he shall have hereafter ? alas , this is the fathers care , and belongs not to him ; wheresoever these distractions are , there can be no yeelding up of the soule to god in truth . there be two affections which mightily disturbe the peace of christians . 1. sinfull cares , and 2. sinfull feares ; to both which we have remedies prescribed in the scripture . 1. feare not little flocke ( saith christ ) for it is your fathers will to give you a kingdome : as if he had said , will not hee that gives you heaven , give you other things ? in nothing be carefull , ( saith the apostle ) that is , in a distracting manner ; but doe your duty , and then let your requests bee made knowne to god , and the peace of god shall keepe you ; and therefore were we redeemed from the hands of our enemies , that wee might serve him without feare all our dayes . a christian should keepe an inward sabbath in his soule , and goe quietly on in doing all the good hee can : what a fearfull thing is it to see men lie groveling in the earth , and live without god in the world , troubling and ●urmoyling themselves how to compasse this thing and that thing , as if they had no god to seeke unto , nor no promise to relye upon . againe , where this committing of a mans selfe and his soule to god is , there will bee a looking to god onely in all a man doth , not fearing any danger or opposition that may befall him from without ; as the three yong men said to ne●uc●adnezar , our god can keepe us if he will ; but what if hee will not ? yet know o king , that wee will not worship nor fall downe before thy image : so it is with a christian foreseeing some danger , disgrace or displeasure of this or that man which may befall him , he resolveth notwithstanding in despight of all , to commit himselfe to god in doing his duty , come what will , whether god will save him or no , hee will not breake the peace of his conscience , or doe the least evill ; hee is no foole , but foresees what may befall him for well doing ; this inconvenience may come & that trouble , yet he sets light by these ; he hath an eye to heaven , and sees more good to himself in the creator that gave him his beeing of nothing ; and more good for the time to come , ( that will make him a blessed saint in heaven ) then there can be ill in the creature : therefore come what can come his heart is fixed to trust the lord , and rather than hee will displease him , desert his honour and his cause , or doe any unworthy action ; he will commit himselfe to god in the greatest dangers . the ground hereof is this , a christian is the wisest man in the world , and hee understands well enough that god is alsufficient ; hee sees there is a greater good in god than hee can have in the creature , and counts it madnesse to offend god to please the creature , because there is a greater evill to bee expected from god , than from the creature , though it were the greatest monarch in the world , considering therefore that he hath his best good in his union with god , and in keeping his peace with him , hee will not breake with him for any creature . and thus hee doth wisely , for hee knowes , if hee lose his life he shall have a better life of god than hee hath in his body ; for god is his life , god is his soule and his comfort , and hee hath his beeing from god , hee is his creator , and hee hath a better being in god when hee dyes than he had when he lived : for our beeing in god makes us happy , and therefore christ saith , he that loves his life , before god and a good cause , hates it ; and hee that hates his life when christ cals for it , loves it , for hee hath a better life in him ; wee give nothing to god , but hee returns it a thousand times better than we gave it . let us yeeld our lives to him , wee shall have them in heaven if they be taken away on earth . hee will give us our goods a thousand sold , we shall have more favour in god then in any creature , and therefore a christian out of this ground commits himselfe to god , though hee foresee never so much danger like to fall upon him . againe , if we doe in deed and not in pretence commit our selves to god , as to a faithfull creator , we will not limit his majesty , as many carnall hearts doe ; oh if god will do so and so for them , then they would trust him , if they had but so much to live on a yeare , and s●ch commings in , &c. then they would depend upon god : but they must have a pawne , and so much in hand first : what a shame is it that wee should trust the vilest man in the world as farre as wee see him , and yet unlesse wee have somewhat to leane on , we will not trust god ? beloved , when a man limits god in any thing , such a one may talke , but hee trusts him not at all . indeed wee should indent with god , and tie him to looke to the salvation of our soules , but for other things leave them to his owne wisedome , both for the time , for the manner and measure , doe what hee will with us ; suppose it come to the crosse , hath hee not done greater matters for us ? why then should we distrust him in lesser ? if times come that religion flourish or goes downward , yet relye on him still ; hath hee not given his sonne to us , and will hee not give heaven also ? why doe wee limit the holy one of israel , and not cast our selves upon him , except hee will covenant to deale thus and thus with us ? a true christian hath his eye alwayes heaven-ward , and thinkes nothing too good for god ; o lord , ( saith he ) of thee i have received this life , this estate , this credit and reputation in the world ; i have what i have , and am what i am of thee , and therefore i yeeld all to thee backe againe : if thou wilt serve thy selfe of my wealth , of my selfe , of my strength , thou shalt have it : if thou wilt serve thy selfe of my credit and reputation , i will adventure it for thee ; if thou wilt have my life , of thee i had it , to thee i will restore it , i will not limit thy majesty , come of it what will , i leave it to thy wisedome , use mee and mine as thou wilt , onely be gracious to my soule , that it may goe well with that , and i care not . thus wee should wholly resigne our selves to the lords disposall , and thereby wee shall exceedingly honour his majesty , and cause him to honour us , and to shew his presence to us for our good , which hee will assuredly doe , if we absolutely yeeld up our selves to him . but if a man will have two strings to his bow , and trust him so farre , but not so farre ; so hee may bee kept from this danger or that trouble , &c. this is not to deale with god as an omnipotent creator : for hee that doth a thing truely in obedience to god , will doe it generally to all his commands ; so farre as the reason of his obedience reaches , his trust extends ; hee that commits any thing to god , will commit all to him ; he chooseth not his objects ; but upon the same ground that hee commits his soule to god when hee dies , hee commits his estate , liberty , and all hee hath while he lives : hee can never relye on god for greater matters , that distrusts him in lesser . againe , a man that truely trusts god , will commit all his wayes unto him , hee will take no course but what hee is guided in by the lord ; hee lookes for wisedome from above , and saith , lord , though it is not in mee to guide my owne way ; as thy word shall leade mee , and the good counsel of thy spirit in others direct me , so i will follow thee . hee that commits not his wayes to god , will not commit his comforts to him ; god must bee our counsellor as well as our comforter . therefore the wise man bids us , acknowledge god in all our wayes , and leane not to our owne wisedome . most men looke how safe their counsels are , not how holy and agreeable to god ; is this to trust in him ? will god save us at last , and yet suffer us to live as wee li●t now ? deceive not your selves , hee that will have his soule saved must commit it to god before hand to bee sanctified . againe , those that commit themselves aright to god , will commit their posterity to him , their wives and children , &c. why , doe not men make their wils and commit their goods to them ? oh but how doe they resigne them ? how covetous and full of distrust are they ? i must leave such a childe so much , and so much , and why i pray you ? because god cannot blesse him else : oh fearefull , is god ●yed to mean●s , cannot heblesse with a little as well as with a great deale ? is not the earth the lords , and the fulnesse thereof ? why ? must god have so much in hand or else hee cannot inrich and raise up thy children ? oh consider , he hath declared himselfe to bee the father of the fatherlesse , and lookes to the widdow in a speciall manner , he doubles his providence there ; hee provides for all , but takes speciall notice of them ; therefore quiet thy selfe , they are in covenant with god , and god is thy god , and the god of thy seed also ; therefore if thou wilt commit thy soule , why not thy wife , children , goods , &c. looke into the course of gods people in all times , those that have left but little with honest dealing , god hath blessed the same exceedingly ; whereas those that have left great matters ill gotten , in stead of a blessing have often left a curse , and a snare behinde them . why then should men take indirect courses , and wound their consciences for worldly pel●e ? consider , 1. thy children are gods and not thine , hee gave them to thee at first , and he can provide hereafter when thou artgone ; thou art the father of their body , but he is the father of their soule ? 2. he provided for them before they were borne , doth not hee provide care and affection in the mothers heart ? doth not he provide suck in the mothers breasts , and will hee not care for them now they are borne , as well as he did before they came into the world ? it is atheisme to thinke such a thought . those that commit themselves to god in one thing , will doe so in all things , otherwise they deceive their owne soules , for it is a universall act , that runnes through their whole life . committing is an action of trust , and there is a kinde of entercourse of trust betweene god and a christian continually . lastly , those that commit themselves to god wil be faithfull stewards in whatsoever hee hath trusted them withall . thou committest thy selfe , and thy health , and estate to god , and at length thou wilt commit thy soule when thoudiest unto him ; very well ; but what doth god trust thee withall ? hath hee not trusted thee with a body and a soule , with a portion of goods , with place , time , strength and abilities to doe good ? hast thou not all thou hast from god as a steward , to improve for thy masters advantage ? if ever thou expectest the performance of what thou hast put in him , bee faithfull in that trust which hee hath committed to thee . those that have misused their bodies , and wounded their soules in their lives , how can they commit thē to god at their deaths ? how dares the soule looke up to him , when the life hath beene nothing else but a perpetuall offending of his majesty . i beseech you let us learne this wholesome lesson , great is our benefit thereby : hee that trusts in the lord shall be as mount sion , that cannot bee moved ; wee may be shaken but shall never be removed . the earth is shaken with earthquakes , but the earth keepes its owne center still : our best peace is in god , and our chiefest safety in his protection . i laid mee downe to rest , because thou lord watchest over me , ( saith the prophet ) and , returne o my soule to thy rest , for the lord hath beene very beneficiall to thee . is it not a good thing to have a sweete security of soule ? that whether i sleepe or wake , whether i bee at home or abroad , live or die , i have a providence watching over mee better then mine owne ? when i yeeld my selfe up to god , his wisedome is mine , his strength is mine , whatsoever hee hath it is for me , because i am his : what a heaven upon earth is this , that a christian out of a holy familiarity with god , can resigne up his soule to him upon all occasions ? set heaven and salvation aside , what greater happinesse can be desired ? how sweet is a mans rest at night after he hath y●elded himselfe to god by faithfull prayer ? i beseech you let us bee acquainted with the practise of this duty , and labour to bee in such a state as god may owne us , and receive our poore soules to himselfe ; let us keepe them pure and unde●iled , and labour to improve our talents , that when we give any thing to god we may say , lord , according to the grace i have received , i have kept it , and therefore now returne it to thee againe . beloved , when trouble of conscience comes , when sicknesse and death comes , what will become of a man that hath not this sweete acquaintance with god ? hee was a stranger to god in the time of prosperitie , and god is now a stranger to him in adversitie . saul was a prophane spirited man , hee did not acquaint himselfe with god in the time of his happinesse , and therefore in time of distresse he goes first to the witch , and then to the sword poynt . so fareth it with all wicked wretches in their great extremities ; no sooner doth any evill be●ide them , or the least danger approach them ; let conscience never so little fli● in their faccs , &c. but presently they goe to cursed meanes , and runne upon desperate conclusions . therefore as we desire to die even in gods armes , & yeeld up our selves into the very hands of the almighty with comfort ; let us daily inure our selves to this blessed course of committing our selves and all our wayes to him in doing good . come and see , saith the scripture ; beloved , if you will not beleeve me ; make tryall of this course a while ; did you once taste the sweetnesse of it , how would your drooping spirits be cheared up ? let a man continually keepe a good conscience , and hee shall bee satisfied with peace at last : suppose hee meetes with danger and opposition in the world , this may seeme harsh at the first ; ô but he shall know afterwards what it is to part with any thing for christs sake , to commit his cause or whatsoever hee hath unto god , as to a faithfull creator . then wee ●aste of god to the purpose , when wee put him to it ; for god will not be indebted to us ; wee never finde such sweete immediate comfort from him , as when wee deny our selves comfort of the creature for his sake . little doe wee know what times may befall us , there is much danger abroad , and wee have cause to feare , not farre from us . it may bee the clouds even now hang over our heads ; oh if wee would be hidd in the day of the lords wrath , & have no evill come nigh our dwellings , let us ( above all things in the world ) make sure our interest in christ , and title to the promise ; wee should seeke to know god more , and then wee would trust him more . they that know thy name will trust in thee , saith david : oh the blessed estate of a christian , that now he may bee acquainted with god , that through christ there is a throne of grace to flie unto ! i beseech you improve this happy priviledge , and then come what will ; come famine , come danger of warre or pestilence , &c. god will bee a sanctuary and an abiding place to you . a christian carries his rocke and sure defence about him ; i will bee unto them a little sanctuary in all places , saith god. what a comfort is it to have a wall of fire still compassing us about ? a sheild that our enemies must breake through before they can come at us ? hee that trusts in god shall bee recompensed with mercy on every side ; it is no matter what dangers compasse him , though hee be in the midst of death and hell , or any trouble whatsoever , if he commits himselfe to god in obedience , out of good grounds of faith in his word , he shall be safe in the evill day . the table . a absence of gods spirit discourageth us in the way to salvation , part 1. pag. 111 affliction , necessary , 1. 16 , 17 it happens in the sunsnine of the gospell , 1. 25 small ones not regarded , make way for greater , 1. 27 our carriage therein must bee good , 1. 140 god will deliver his out of all , 2. 94 how , 2. 95 , 96 godly afflicted more than others , and why , 1. 18 this discovers false brethren , 2. 93 art aggravates sinne , 2. 7 assurance of gods love is to bee sought betimes , 1. 197 atheisme brings judgement , 1. 28 attributes of god are to be applyed to our selves , 1. 17● b a christians best things are last , part 1. pag. 47. part 2. pag. 196 brethren th●● are false discovered by affliction , 2. 93 c calamity , in the common calamity the wicked dare not appeare , 1. 122 christianity contrary to nature , 1. 145 children of god are knowne by gods correcting them , 1. 46 the devill their enemy , 1. 107 these must be committed unto god , 1. 232 church of god is his house , 1. 5 why , 1. 6 he provides for it , 1. 7 whether the english church bee gods house , 1. 13 proved , 1. 14 the church needs purging , 1. 15 god clenseth it when need is , 1. 17 it should severely punish sinne , 1. 23 it is gods spouse , 1. 80 impregnable , 2. 31 commonnesse of sinne is a signe that it is ripe , 1. 30 conception of minde is like the body , 2. 2 conscience , good feares not death , 2. 189 constancy in sinne to be shunned , 2. 7 correction shewes we are gods children , 1. 46 covenant , wee must bee in covenant with god , 1. 187 creator , comfort from god as a creator , 1. 168 , 180 , 184 d death is a departing , 2. 184 how paul desired it , 2. 186 not to bee feared by a christian , 2. 192 it may be desired by a wicked man , but for some by-ends , 2. 194 our ends must be considered . 1. 58 the death of the godly to be lamented , and why , 1. 209 , 211 their deaths a signe of judgment approaching , 1. 28. 2. 23 deliberation in what things to bee used , 2. 179 deliverance we have dayly from god should cause us to glorifie him , 2. 151 desire , what , 2. 182 despaire to be avoided , 2. 101 devill , an enemy to gods children , 1. 107 diligent , we are diligent to sinne , 2. 7 disobedience against the gospell the greatest sinne , why , 1. 68 how knowne , 1. 86 division ( 1. 44 ) in a land is a forerunner of judgement , 2. 29 doctrine , we should keepe sound that doctrine which was left us pure , 2. 162 doubting , romish doubting disallowed , 1. 198 e end , our end must bee considered , 1. 58 enemies to be prayed for , 1. 146 , 147 enemies of the church represented two waies , 2. 68 envy snarles at greatnesse when joyned with goodnesse , 2. 13 eternity , our desire of gods glory should be carried to eternity , 2. 158 evill we must not plot to doe it , 2. 48 the difference betwixt evill done and suffered , 2. 113 manifestation thereof aggravates it , 2. 114 examination of the grounds of religion a meanes to escape judgement , 1. 40 examples of governours prevaile much , 2. 163 experience of gods care and love , exprest , we may collect the future , ● . 201. 2. 1●● f faith , it 's efficacy , 1. 119 it takes hold by a little , 1. 182 active and passive , 1. 188 it is strengthened by deliverance , 2. 129 it is a signe of our interest in heaven , 2. 147 faithfulnesse of god to bee trusted to , 1. 177 he is faithfull , 1. 171 wee must bee faithfull in what hee trusts us , 1. 233 feare disturbs peace , 1. 220 fruitfulnesse required , 2. 217 meanes to attaine it , 2. 218 future care and love in god collected by things past , 1. 207. 2. 108 g gospell , in rejecting it wee reject god , 1. 63 , 68 to sinne against it is worse than against the law , 1. 72 it layes open christ , 1. 90 disobedience there unto a great sin , 1. 68 how knowne , 1. 86 glorifie god for his deliverances , 2. 151 our desire of gods glory should bee infinite , 2. 158 our glorifying him makes others doe so too , 2. 168 vide honour . away to glorifie god , 2. 153 god , the church is his house , 5 and he ours , 9 our bodies and estates must bee committed to him , 1. 156 he is faithfull , 1. 171 wee must bee our owne , ere wee can give our selves to him , 1. 185 we must commit our selves to him , if we would have him keepe us , 1. 204 we must eye him in all that wee doe , 1. 221 , 226 relie on him in all our courses , 1. 229 he will be known in his attributes , 2. 28 , 29 his love to his , 2. 28 he is overcome by prayer , 2. 29 he is author of our deliverance , 2. 106 our glorfying him makes others doe so , 2. 168 we must bee faithfull in what hee trusts us , 1. 233 gods attributes are to be applyed unto our selves , 1. 175 we must be in covenant with god , 1. 187 comfort from god as a creator , 1. 168 , 180 , 184 he must bee glorified for his deliverances , 2. 151 trust to gods faithfulnesse , 1. 177 godly afflicted more than others , why , 1. 18 their sinnes greater than others , 1. 20 , 21 they may seeme neglected by god , but their end is peace , 1. 213 they shall not be subdued , 2. 34 their prosperity makes way for the subversion of the wicked , 2. 39 they suffer , 2. 88 yet differing from the wicked , 2. 102 sometimes in straits , 2. 179 their death how to bee lamented , 2. 209 they bring good to the place where they are , 2. 211 they can deny their best good for the benefit of the church , 2. 213 good men dying is a signe of ensuing judgement , 1. 28 we must be actively good as well as passively . 2. 23 governours , their examples availe , 2. 163 government , it is good to bee under christs government , 1. 92 g●aces of the spirit make the way to heaven easie , 1. 116 delivering gra●e requisite against temptation ▪ 2. 123 greatnesse wh●● joyned with goodnesse , envyed at , 2. 13 g●●-powder tr●ason , 2. 64 h happinesse present aggravates eternall misery , 1. 59 heart of a christian is gods closet , 1. 8 discovered in affliction , 2. 92 heaven , how to make the way thither easie , 1. 115 faith a signe of our interest therunto , 2. 147 pride purged , a signe of our interest , 2. 146 honouring god we honour our selves , 2. 167 it is a signe wee are in a good estate , 2. 160 vide glorifie . hope must be exercised , 1. 119 humility requisite to a christian , 1. 116 i idolatry brings judgement , 1. 29 impudency a sign● of the ripenesse of sinne , 1. 30 infidelitie negative is lesse than disobedience against the gospell , 1. 71 judgement how to know when neare , 1. 27 how to prevent it , 1. 37 it will begin at gods house , and why , 1. 46. what it 〈◊〉 and its division , 1. 48 wicked shall not appeare in the day of judgement , 1. 123 consideration and examination meanes to escape judgement , 1. 40 mourning for our owne and others sinnes , another way . 1. 42 no priviledge can exempt from judgement , 1. 22 l love , decay therein a signe of judgement , 1. 33 requisite for a christian , 1. 117 it descends , why , 1. 166 assurance of gods love to bee sought betimes , 1. 197 wee love things present too much , 2. 91 law , it is a lesser sinne to offend against that , than the gospell , 1. 72 lyons , we are all naturally such , 2. 86 m magistrates needfull in the church , 2. 205 mercy of christ must not bee presumed on , 1. 76 exceptions against christs mercy refeld , 1. 91 gods mer●y must be especially noted 2. 56 consideration thereof is the way to glorifie him , 2. 153 ministers , they are hardly beleeved , 2. 47 mischiefe , to contrive mischiefe is the signe of a man notoriously wicked , 2. 18 and therefore to bee abhorred , 2. 20 moderators catholique , 1. 67 mortification necessary , 1. 121 mourning for our owne sinnes and of others is the way to avert judgment , 1. 42 n nature and christianity different , 1. 145 o obedience to the gospell what , 1. 63 who have it not , 1. 65 't is not of our selves , 1. 82 but wrought , 1. 88 it must be free , 1. 94 and cheerfull , 1. 95 active and passive , 1. 136 one good man may doe much good , 2. 217 opposition is bitterest amongst those that are nearest , 2. 11 others matters how to bee minded by us , 2. 214 p peace is a signe we have committed our selves to god , 1. 218 disturbed by cares and feares , 1. 220 peace is the end of the godly man , 1. 213 particulars , from particulars we must rise to generals , 2. 59 policy , carnall to bee eschewed , 1. 191 it hinders our safety , 1. 193 posterity must be committed to god , 1. 230 motive , 1. 232 pray we must e●e wee shall obtaine , 1. 204 yea for our enemies , 1. 146 , &c. god is overcome by prayer , 2. 29 present , we are too much addicted to things present , 2. 91 preservation is from god , 2. 131 vide providence . pride if it be purged it is a signe of our interest in heaven , 2. 146 to be avoided , 2. 215 priviledge , none exempts from judgment , 1. 22 prizing religion a way to avert judgement , 1. 43 professors , their loose life wounds the gospell , 1. 20 providence , god will keepe us if wee commit our selves unto him , 1. 204 eye him in all we doe , 1. 221 , 226 rely on him in al our courses , 1. 229 committing posterity to god , 1. 232 vide preservation . prosperity , the seeming prosperity of the wicked shall have an end , 1. 55 , 208 we must not grieve at it , 1. 57 continuall prosperity a signe of a bad estate , 1. 129 r religion must not bee en●red on with hopes of pleasure and case , 1. 113 reformation thereof hath brought blessings , 2. 73 repentance is a way to turne away wrath , 1. 38 righteous , what meant thereby , 1. 97 they are saved , 1. 101 yet hardly , why , 1. 106 , 112 s saints hated of wicked men , 2. 17 salvation , certainty of salvation , 1. 104 scandall makes it hard to bee sav●d , 1. 109 security a marke of the ripenesse of sinne , 1. 31 selfe-denyall required in a christian , 2. 215 sinne , god punisheth it wheresoever he findes it , 1. 18 when ripe , 1. 31 sinne , against the gospell is against gods attributes , 1. 68 sinne is greatest when against the greatest light , 1. 70 the nearest must bee parted with , 1. 77 the effects , 1. 89 it is sweet , 1. 105 it stickes to all , 1. 106 sinnes of the second table are grounded on sins of the first , 2. 10 it is full of deceit , 2. 45 , 47 , 68 god delivers us from great ones , 2. 126 abstinence from sinne present , is the way to be delivered from sinne to come , 2. 124 art and diligence aggravate sinne , 2. 7 should be severely punished by the church , 1. 23 constancy in sin to be avoided , 2. 7 the sins of the godly greater than others , 1. 20 , &c sinner what , 1. 121 slander a cloake for cruelty , 2. 15 soule must bee committed to god , 1. 151 , 161 why , 1. 162 it must be done sincerely , 1. 225 reasons , 1. 223 directions , 1. 185 what it is , 1. 209 how we know when wee commit it to god , 1. 216 even in the most desperate estate , 1. 187 we must desire to have it kept from sinne , and the consequents , 1. 152 wicked m●n thinke they have none , 1. 154 soule must be respected above other things , 1. 157 not satisfied but by strong reasons , 1. 162 the soule oft carried away with delight , ibid. spirit , how it workes with the gospell , 1. 84 its power , 1. 116 it is the chiefest part of a man , 2. 6 it supports us in spirituall losses , 2. 104 a royall spirit is a signe of our interest in heaven , 2. 147 spouse of christ is the church , 1. 80 suffering of the godly and ungodly differ , 1. 3 it is best for gods children so to doe , 1. 127 , 129 it comes when god will , 1. 132 we must look from whence it comes , 1. 136 our wel-doing must be seene before our well-suffering , 1. 138 suffering must not bee avoided by sinne , 1. 142 in well-suffering we 〈◊〉 coales of fire on our enemies , 1. 146 we overcome by suffering , 1. 147 we must not have by-respects therein , 1. 149 t temptations , considerations against them , 1. 61 god will not be tempted , 1. 216 grace requisite against those times , 2 , 123 time , there is a time appointed for gods visiting his church , 1. 23 , 50 when that is , 1. 26 wee must use time present in doing good against the day of judgement , 1. 41 the wicked shal not appeare in three speciall times , 1. 122 we must avoid sinne for the time to come , 2. 120 trust , wee must not trust to flesh , 1. 180 tryall , comfort against the fiery tryall , 1. 2 v unfruitfulnesse a sign of ensuing judgment , 1. 32 w weake faith how strengthened , 2. 129 wicked , their end , 1. 56 the consideration of their torments should weane us frō the world , 1. 61 they are reserved , 1. 207 to further plagues , 1. 215 they shall not prevaile over the godly , 2. 27 though for a time over their persons , yet not over the cause , 2. 31 they get nothing by persecuting the church , 2. 35 in their enterprizes they are but to worke gods will , 2. 36 their plots against the church miscarry , 2. 37 they are fooles , 2. 42 will of it selfe cannot be rectified but by the understanding , 1. 4 it is gods will that men suffer , how , 1. 130 wilfulnesse aggravates sinne , 2. 3 wisdome carnall is folly , 2. 20 , 27 , 41 word of god like himselfe , 1 , 175 workes justifie not , 1. 66 finis . places of scripture explaned and opened .   cap. vers. part. pag. genesis 5. 24. 1. 217 1 king. 34. 3. 2. 183 psalme , 14. 1. 2. 10 25. 10. 1. 172 31. 5. 1. 203   15. 1. 134 36. 7. 1. 205 46. 2. 1. 211   4.   ibid. 73. 1. 2. 103 90. 1. 1. 9 129. 3. 1. 41 prov. 1. 24. 1. 52     26.   ibid. esay 1. 5. 1. 27   3. 2. 1. 28     3.   ibid.   43. 2. 1. 213 ierem. 10. 24. 1. 49 ionah 2. 8. 1. 91 ioel 2. 14. 1. 40 matth. 5. 30. 1. 77 luke 3. 20. 1. 74   5. 8. 1. 196 rom 7. 6. 1. 95   8. 37. 2. 116 1 cor. 11. 7. 2. 171 philip. 4. 6. 1. 220     7. 1. 154 2 thess. 1. 7. 1● . 75     8. i● id . 1 timoth. 1. 15. 1. 173 2. timoth. 4. 18. 1. 143 to the reader . reader , in this booke there are two parts , the one begins at the churches visitation , and goes on orderly to page 240. and there it ends , this i call the second part . all the rest from the beginning and so forward i count the first part : therfore when thou art directed to the fourth or fift page , because thou shouldest not looke in both , nor mistake , i have set it thus : 1. 4. which is 1 part and 4 page ; or ● . 5. the second part and fift page . notes, typically marginal, from the original text notes for div a12197-e460 voluntary . quò minor necessitas peccandi , ●ò majus pecc●tum . involuntarium minuit de ratione peccati . voluntas appetitus totius sup●osit● . delightfull . spirituall . artificiall . doli non sunt doli , ni astucoles . diligenec in it . dwelling upon it . gen. 27. 41. psal. 14. 1. psal. 105. 15. obser. 1. observ. 2. prov. ● . ●4 . prov. 4. 16. lukc 22. 3. act. 13. 10. vse . gen. 3. 1. esay 47. 10. vse judges 5. 23. luke 1. 51. hosca 8. 7. 1. reas. psal. 9. 16. gen. 32. 26. luke 18. 5. psal. 65. 2. object . answ. act ▪ 7. revel . 13. ● . vse . 1. psal. 129. 1. luke 2. 35. j. ● . 30. 7. psal. 125. 3. vse 2. why wicked plots 〈◊〉 . psal. 2. 4. micah 4. 13. psal , 136. 20. psal. 2. 1. esay 8. exod. 2. 10. esay 51. 11. gen. 3. 22. hosea 9. 2 , 3. prov. 5. 22. rom. 7. eccles. 8. 12. galat. 6. 7. de●t . 29. 19 , 20. esay 53. 1. galat. 4. 16. 1 king , 2● . 2● . matt. 27. marke 5. 14. psal. 1. malach. 3. 16. prov. 1. 32. j●r . 17. 9. quest. answ. psal. 126. 2. psal. 145. 10. marke 13. 1. judges 5. 31. psal. 148. 2 , 3 〈◊〉 heb. 11. 1. revel . 16. 2. genesis 19. exodus 14. revel . 16. daniel 3. jerem. 2. 31. notes for div a12197-e15040 acts 9. 22. acts 16. 33. jer. 31. 33. obser. 1. mat. 2. 13. psal. 44. 9. psal. 6. 1. psal. 6. 1. exod. 14. 15. psal. 130. 1. heb. 5. 7. mat. 26. 33. divers waye● ho● god delivers from the lions mouth . daniel 6. 22. 2 sam. 23. 27. acts 12. 23. nehem. 2. 8. gen. 33. 4. exod. 10. 28. acts 24. 25. use of instruction and co●solation . philip. 4. 22. exodus 5. 11. psal. 126. 1 job 13. 15. gen. 32 26. jonah . 2. 8 exodus 3. 2. gen. 28. 12. acts 16. 26. 2 cor. 4. 9. luke 1. 43. habak 2. 3. differences of godly , and wicked . psal. 73. 1. job . 3. 25. of our support in spirituall losses . job . i9 . 25. exodus 33. 15. 1 sam. 17. 37. 2 cor. 1. 10. vse . 1 sam. 17. 37. quest. answ. philip. 4. 7. rom. 8. 37. psal. 24. 1. why s. paul sayes from every evill worke . psal. 119. 128 psal. 66. 18. object . sol. object . 1 john 1. 8. answ. how god deli●ers from ill workes , by not delivering . quest. sol. vse revel 1. 6. object . answ. under-preservers of the saints . psal. 47. 9. 2 kings 2. ● 2. dan. 3. 25. and 6. 12. john 19. 10. acts 12. 7. the excellency of the heavenly kingdome . vse 1. object . sol. 1 pet. 1. 5. vse 2. vs● 3. vse 4. vse 6. rom. 8. 37. heb. 12. 24. 2. pet. 3. 13. philip. 3. 23. 1 j●hn 3. 3. 1 cor. 6. 9. mat. 25. 41. col●ff . 3. 1. 〈…〉 〈…〉 philip. 3. 8. ps●l . 51. 12. 1 kings 6. 7. ●eb . 11. 1. zeph. 2. 3. obser. 1 pet. 1. 4. psal. 103. vse . vse . 2 kings 24. 3. incouragements to glorifie god. 1 sam. 2. 3o . gen. 22. 13. 2 thes. 1. 10. quest. sol. 1. pet. 1. 15. 2 sam ▪ 9. 1. notes for div a12197-e22440 obser. luke 12. 18. rom. 7. quest. answ. 1 cor. 3. 22. psal. 39. obser. qu●●t . ans. phil. 3. 1. gal. 6. 14. acts 24. 16. jer. 17. 1. gal. 2. 19. rom. 8. obser. 1. 2 thes. 2. dan. 4. 21. micah 7. vse . obser. reas. 1. es●y 53. 11● rom. 14. 8. vse eccles. 9. 15. gen. 39. 3. heb. 6. 10. m ● . 2. 2. tim. 4. 7. jos. 24. 15. notes for div a12197-e28210 obs. 1. math. 26. 38. how christ was not forsaken . quest. answ. quest. ans. object . answ. 3. conclus . ans. quest. answ. object . quest. heb. 7. 22. philem. 18. quest. ans. rom. ● . how to discerne the uglinesse of sin . gen. 3. mat. 25. 2 cor. 13. conclus . psalm . 44. ezek. 36. lam. 3. quest. ans. quest. ans. quest. ans. 2. conclus . psa. 63. vse . esa. 1● . ca●tion . object . ans. mat. 26. 30. mat. 4. vse . 3. concl●s . quest. ans. object . ans. 1 john. 3 , 23. judg. 10. 14. psal. 23. 4. conclus . james 5. 15. psal. 5● . phil. 4. 6. object . answ. object . answ. object . ans. 2 tim. 4. 7. psal. 16. 11. 2 tim. 4. 8. notes for div a12197-e37090 grounds of cōfort against the fiery triall propounded by the apostle . the points considerable in the text . obser. 1. that the church of god is his own house . reason . god provide , for his church as his owne house . the heart of true christians is gods private closet . revel . 3. 20. 〈◊〉 psal. 90. 1. vse 2. luke 19. 46. 1 cor. 7. 1 2 cor. 6. 14 vse 3. 1 cor. 3. 17. quest. answ. that the church of england is gods house . quest. answ. obser. 2. ●hat the house of god needs visiting and purging , and the reasons of it . reas. 1. reas. 2. esay 65. vse . psal. 55. 19. ict. 48. 11. obser. 3. that god will come to visite and purge his house , when need is . amos 〈◊〉 o● . answ. why god afflicts his owne people before others . ezec. 4 6. levit. 10. 3 〈◊〉 3. 2. the sinnes of the godly more haynous then others . vse 1. no priviledge can exempt us from gods judgement . augustine . salvian . vse 2. obser . 4. god appoints a particular time for his visitation . quest. answ. what be the times of gods visitation . psal. 88. 15. psal. 44. 22. the church is afflicted when the light of the gospel hath most clearely shined . that now is the time of the churches affliction . quest . how wee may know when some iudgemet approacheth . 1. signe . amos 4. 6. 7. esay 1. 5. 2. signe . esa. 3. 2. 3. prov. 11. 10. 11. eccl. 9. 15. 3. signe . 4. signe . quest. answ. 5. signe . 6. signe . deut. 28. 47. vse . icrem 8. 7. dan. 3. quest. answ. of the meanes to prevent and escape gods judgements . 1. meanes . to meet god by speedy repentance . note : mal. 3. 16 2. meanes . to examine the grounds of our religion . psal. 129. 3. 3. meanes . to store up the fruits of a godly life before the judgement commeth . 4. meanes . to moutne fo● our own sins , & the sins of the tinies . 5. meanes . to set an high price on our religion , and every truth of it . 2 sam. 4. 21. obser. that iudgemēt must begin at gods house , & the reasons of it . reas. 1. r●as . 2. reas. 3. reas. 4. vse . 1. that god by our corrections sheweth that we are his . quest. answ. what is meant by judgement , and the divers kind● of it . ierem. 10. 24. vse 2. vse 3. micah . 7. securitatis custos timor . spes exercitat ad opus . ierem. 32. 40. prov. 1. 24. 26 notes for div a12197-e45300 three points consider●ble . the seeming prosperity of th● wicked shall have an end . obser. 2. the happinesse of the wicked is moment●nic ▪ ●heir 〈◊〉 end les●e . vse psal. 37. luke 16. luke 16. present happinesse aggra●vates futur● and et●rnall misery . s●piens 〈◊〉 plus miser . observ. 3. the e●dlesse miseries of the wicked should warne us from the love of their present pleasures and profits quest. answ. what it is to obey the gospell . that workes have no place in the act of just●fication . gal. 2 ▪ philip. 3. 10. why disobedience against the gospell is so great a sin . 1. reas. b●cause sins against the gospell , are against those attributes in which god is most glorified . 2. reas. b●c●u●e those sins are most sinfull which are against the greatest light . iohn . 15. 22. ep● . 5. 8. negative infidelity is a lesser ●in them disobedience to the gospell . iohn . 15. 22. 3. reas. because they ●in against a better cov●nant . luk. 3. 20. 2. thess. 1. 7 ▪ 8. 2. ti● . 12. 1. 〈◊〉 . 10. matth 37. 2. instance . 1 cor. 6. 9. luke 19. 27. object . answ. gal. 3. 5. pro. 8. 34. how the spirit workes with the gosp●ll . math. 13. 20. if we would not d●sobey the gospell , disobey not the spirit . qu●st . answ. how we may c●●● to obey the gospell . 1 john 3. 23. jonah 2. 8. matth 11. 28. 2 cor. 5. 20. our obedience must be free . psal. 1103. tir. 2 ▪ 14. rom. 12. 1. rom. 7. 6. notes for div a12197-e49300 what is meant here by righteous , to wit , a man indued with euangelicall righteousnesse . rom. 13. 8. the righteous are saved . luke 19. 9. eph 2. 6. 1 john 5. 4. rom. 11. 29. 1 pet. 1. 5. iohn . 13. 1 iohn 6. 14 , 16. vse . matth. 24. 24. object . answ. observ. 1. why the righteous shall scarcely bee saved . rom. 7. 21. rom. 7. 24. mieha . 7. 1. jer. 3. 14. psal. 73. j●● . 12. 1. 2. why god will have the right●ous with such difficulty saved . vse ph●l 3. 11. how to make the way to heaven e●sie . matth. 11. 29 heb. 11. 1. john 4. 34. quest. answ. what he mea●e● , by sinner . 1 〈◊〉 . 25. dan. 5. 2 thess. 1. 8. rev. 6. 16. notes for div a12197-e52120 obser. 1. that the state of gods chil●● diē is to suffer . why gods children must suffer here . object . answ. in the best estate there will bee suffering one way or other . object . answ. esay . 10. esay 10. 7. obser. that we never suffer , but wh● god will. psal. 103. 9. psal , 103. 14. 1 pet. 1. 6. acts 9. 31. psal. 31. 15. psal. 116. 15. vse . heb. 10. 9. vers. 7 m●rke 8. 38. object . answ. how in suffe●ing we heape coales of fire . object . answ. luke 23. 34. act. 7. 60. the excellent victory of ●uffering . mar. 8. 36. quest. answ phil 4. 7. wicked men thinke that they have no soules . object . answ. object , answ. our chiefe 〈◊〉 must bee 〈◊〉 soules . quest. ans. our soules must be committed to god. quest. ans. obser. our soule is not sati fied but by strong and sound reasons . act 17. 28. quest. ans. object . answ. notes for div a12197-e58300 psal. 25. 10. psal. 12. 1 tim. 1. 15. vse . ieremy . we must not trust the creature . directions how to commit our soules to , god. direction 2. jer. 10. 23. direction 3. that carnall policy hinders our safety . luke ● . ● . direction 4. l●ke ● . 3. 46. direction ● . psa. 71. 6. ● . 17. 18. ps. 315. object . answ. wee must commit our soules to god if we would be preserved . ps. 2. ● . psal. 36. 7. psal. 34. 20. gen. 5. 24. object . of wicked mens preserving , who doe not commit their soules to god. answ. bs. 37. 13. 38. what it is to commit our soules to god. psal. 46. 2●4 . esa. 26. 20. object . answ. esa. 40. psal. 37. how to know when we trust god aright . 1. triall . ● . triall . psa. 42. phil. 4. 3. triall . dan. 3. reason of trusting in god. 4. triall ▪ 5. triall . prov. 3. ● ▪ triall . object . sol. co● sid . 1. 7. triall . vse . exhortation . psal 9.